This document discusses the correct meanings of certain Arabic words found in the Quran that are often mistranslated. It provides evidence from classical Arabic literature and lexicons that the words شاء, شيء, and شات, which are commonly translated as "honor" and "humiliation", actually refer to "power/strength" and "weakness". It argues that replacing these Arabic words with similar Persian words has sabotaged the message of certain Quranic verses. The document also gives the proper translation of verse 3:26 using the correct meanings of the words.

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ُ‫اء‬َ‫ش‬, ُ‫اء‬َ‫ش‬َ‫ي‬ & ُ‫اء‬َ‫ش‬َ‫ت‬ WRONGLY INTERPRETED
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 ،
‫اء‬َ‫ش‬ ُ‫اء‬َ‫ش‬َ‫ي‬ & ُ‫اء‬َ‫ش‬َ‫ت‬, from the Classical Arabic
Literature, Old Arabic Lexicons, Daily
spoken Arabic and the Quran itself.
Research shows that the Quranic words
ُّ‫ز‬ِ‫ع‬ُ‫ت‬ & ُّ‫ل‬ِ‫ذ‬ُ‫ت‬ were replaced with the similar
Persian words in the translation to
sabotage the statements of the Quran.
Arabic word “ُّ‫ز‬ِ‫”ع‬ represents “Power” &
“Strength” as used in the Arabic noun
“‫ُّیز‬‫ُ”عز‬whereas the similar Persian word
“‫ُّت‬‫ز‬ِ‫”ع‬ means “Honour”, “Dignity” &
“Respect”. Likewise, Arabic word”ُّ‫ل‬ِ‫”ُّذ‬ is

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right opposite to the Arabic word “ُّ‫ز‬ِ‫”ع‬
and Arabic word “ُّ‫ل‬ِ‫”ذ‬ actually represents
“Ruined”, “Weakness”, “Frailty”,
“Powerlessness”, “Under others
control”, “Breakable”, “Impotence”,
“Easy to Smash, Pluck, Take out” and
Ruin”. While the similar Persian words
“‫ُّت‬‫ل‬ِ‫&ُ”ذ‬ “‫ُّذلیل‬‫”ت‬ represent “Humiliation”,
“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 ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ (3:26)
“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 ‫اء‬َ‫ش‬ ، ُ‫اء‬َ‫ش‬َ‫ي‬ & ُ‫اء‬َ‫ش‬َ‫ت‬ are derived from the proto root
ُ‫َیء‬‫ش‬ (sha’i) means; Object, Matter, Contraption, Something, A thing, Bake,
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 ‫كل‬ُ‫شئ‬ = All- inclusive, everything or ‫ال‬ُ‫شئ‬ = 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,

5. 5
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 ُُّ‫ُّیء‬‫ش‬ (sha’i)
‫شيا‬ (Shia’) means; (‫ْاھبران‬‫ا‬‫دانی‬‫ےش‬) 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 ( ‫الزیم‬‫دانی‬‫ہجیتن‬ ), 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 ُ‫َیء‬‫ش‬ (sha’i) is ‫شوی‬
(shawi) which is an inf. noun of ُ‫َى‬‫ش‬ (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 ُ‫َى‬‫ش‬ (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 ‫آء‬َ‫ِو‬‫ش‬ (shiwa) also means roasted, broiled, or fried,
flesh-meat.
Ibn‐El‐Aarabee and the Kamoos explained that ‫ى‬َ‫َو‬‫ش‬َُُ‫ء‬‫آ‬َ‫م‬‫ال‬ , (Shawi Alma’) is
an aor. of the above means: He heated the water. According to Freytag,
‫ى‬َ‫َو‬‫ش‬ signifies also He cut off from (‫)من‬ roasted flesh-meat. The “Kamoos”
further explains ‫ى‬َ‫َو‬‫ش‬ (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 ‫ى‬َ‫َو‬‫ش‬ (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;

6. 6
‫ى‬َ‫َو‬‫ش‬ (Shawi) is mentioned as the object of his aim. Hence, El‐Harawee says
that ‫اشوى‬ is allowable in the sense of َُ‫ط‬َ‫ق‬ْ‫س‬َ‫أ‬, i.e. He dropped, left out, omitted
etc.
In the saying ‫ا‬َ‫م‬ُُ‫اه‬َ‫ي‬ْ‫ع‬َ‫أ‬ُُ‫اه‬َ‫ي‬ْ‫ش‬َ‫أ‬َ‫و‬ and so in ‫ما‬ُ‫اعياه‬ُُ‫اه‬َ‫ْو‬‫ش‬َ‫أ‬َ‫و‬ 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 ُ‫َآء‬‫ش‬ (Sha’) is derived from ‫شوه‬ and
also from ُ‫ى‬ِ‫و‬َ‫ش‬. Ibn‐El‐Atheer El‐Jezeree, (Mejd‐ed‐Deen,) author of the
“Nihdyeh” said that ُ‫ّاء‬‫ش‬‫ال‬ is a quasi-plural noun of ُ‫َاة‬‫ش‬ [n. un. of ‫َآء‬‫ش‬]. Taj-el-
Aroos and Ibn‐Seedeh, author of the “Mohkam” said that ُ‫ِى‬‫ش‬ is originally
ُِ‫ش‬ُ‫ى‬ ْ‫و‬ . Sihah and Kamoos have mentioned that if one says, َُ‫ء‬‫آ‬َ‫ج‬ُُِّ‫ِى‬‫ع‬‫ال‬ِ‫ب‬ُُِّ‫ِى‬ّ‫ش‬‫ال‬َ‫و‬ , the
noun ُِّ‫ِى‬ّ‫ش‬‫ال‬ is as an imitative sequent to ُِّ‫ِى‬‫ع‬‫ال‬ for the purpose of corroboration
or endorsement. ‫ى‬ً‫َو‬‫ش‬ signifies the skin of the head: (Ṣihah & Taj-el-Aoos).
Aboo-Safwán said ‫ى‬ً‫َو‬‫ش‬ 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 ‫ى‬ً‫َو‬‫ش‬ 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 ‫ف‬ْ‫ح‬ِ‫ق‬ 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 ‫ى‬ً‫َو‬‫ش‬ to meaning the head of a human
being. However, “Misbah” of El‐Feiyoomee added ُ‫ة‬َ‫ب‬ِ‫ل‬‫ا‬َ‫ث‬ُ‫ى‬َ‫َّو‬‫ش‬‫ال‬ means ‘A
woman having cracked, or chapped, feet’.
In the above Arabic lexicons, Taj-el-Aroos, Kamoos and Sihah it is also
mentioned that ‫ى‬َ‫َو‬‫ش‬ (as a quasi-inf. noun) and ُ‫اه‬َ‫ْو‬‫ش‬َ‫أ‬ (as a quasi verb) means
‘shooter or caster’. According to the Taj-el-Aroos, Sihah and Khálid Ibn-
Zuheyr; ‫ى‬ً‫َو‬‫ش‬ 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 ‫أ‬َ‫ط‬َ‫خ‬.
The Sihah, Kamoos and Taj-el-Aroos further explained the meaning of the
word ‫ى‬ً‫َو‬‫ش‬; 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
‫ى‬ً‫َو‬‫ش‬ ‘is a remainder, or remaining portion. Also i. q. ‫آء‬َ‫ق‬ْ‫ب‬ِ‫إ‬; the making, or
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

7. 7
Kamoos and Taj-el-Aroos further noted that ُ‫ة‬َ‫ي‬‫ا‬َ‫و‬‫ش‬ is what a cut off from, or
of, flesh-meat.
‫ى‬َ‫َو‬‫ش‬َُُ‫م‬ْ‫ح‬َّ‫ل‬‫ال‬ means roasted, broiled, fried or cooked meat/flesh. “Misbah” of El‐
Feiyoomee and the Kamoos has mentioned that ‫و‬‫ْو‬‫ش‬َ‫م‬ُ‫ى‬ is said to be like
roasted, broiled, or fried.
Popular Arabic fast food ُ‫َورما‬‫ش‬ (shawarma) is also derived from the same
word ُ‫ى‬ِ‫و‬َ‫ش‬ which shows the correct meaning and daily usage of this Quranic
word ُ‫ى‬ِ‫و‬َ‫ش‬ in general Arabic language. At present everyone knows that ُ‫َورما‬‫ش‬
(shawarma) is made of roasted or grilled meat. Also a grill or a roasting
jack is called ُ‫ة‬َ‫ي‬‫ا‬َ‫َو‬‫ش‬ in Arabic, which is derived from the same word ‫ى‬َ‫َو‬‫ش‬.
Likewise ‫ي‬ِ‫و‬ْ‫ش‬‫ی‬ means ‘grilling’ (present tense of ‫ي‬ِ‫و‬ْ‫ش‬) and a frying-pan,
barbecue and roaster is called ‫ى‬ً‫ْو‬‫ش‬ِ‫م‬ in Arabic language.
According to Freytag, ‫شواية‬ُ‫الرضف‬ 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 ُ‫آء‬َّ‫َو‬‫ش‬ means ‘A
seller of roasted, broiled, or fried, flesh-meat.
The Kamoos and Sihah also mentioned that originally ُ‫ان‬َ‫ي‬ ْ‫َو‬‫ش‬ is the red,
resinous, inspissated juice called dragon's blood ( ‫م‬َ‫د‬ِ‫ْن‬‫ي‬ َ‫َو‬‫خ‬َ‫أل‬‫ا‬ ).
The Ḳamoos & Sihah also mentioned that ُ‫ة‬َ‫ف‬َ‫ع‬َ‫س‬ُ‫ة‬َّ‫ي‬ِ‫و‬‫َا‬‫ش‬ is a palm-branch that
has become yellow in drying up.
The same word ‫ى‬ِ‫َو‬‫ش‬ is also used in the verse 70:16 of the Quran“‫ى‬‫و‬‫لش‬ِ‫ُّل‬ً‫ة‬‫اع‬‫ز‬‫-”ن‬
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 ُّ‫ُّي‬ِ‫و‬ْ‫ش‬‫ی‬ is used in the same meaning in the verse 18:29 of the
Quran. ُّ‫وه‬ُ‫ج‬ُ‫ْو‬‫ل‬‫يُّا‬ِ‫و‬ْ‫ش‬‫ی‬ (18:29) it roasts/grills the faces/fronts (Translated by
Literal), burns their faces (Translated by Free Minds).
ُُّ‫اءُّالل‬‫ش‬ (2:20) God’s collective action, ُّ‫ا‬‫م‬ُ‫ت‬ْ‫ئ‬ِ‫ش‬ = ُّ‫ا‬ُ‫ُت‬ (second person dual pronoun-
yours)+ُُّّْ‫ئ‬ِ‫ُّش‬ (Matter) (2:35) your matter or matter of both of you.

8. 8
ُّ‫ون‬ُ‫د‬‫ت‬ْ‫ه‬ُ‫م‬‫ُّل‬ُ‫ُّالل‬‫اء‬‫ُّش‬ْ‫ن‬ِ‫إ‬ُّ‫آ‬‫ن‬ِ‫إ‬‫و‬ (2:70) And in fact God has made cause for the seekers of
right guidance.(Correct translation). In the above verse 2:70 the word ُّ‫ون‬ُ‫د‬‫ت‬ْ‫ه‬ُ‫م‬‫ل‬
(lamuhtadoon) is a composite word, which needs to be analysed fully to
understand the true meaning of this verse. ُّ‫ون‬ُ‫د‬‫ت‬ْ‫ه‬ُ‫م‬‫ل‬ = ُّ‫ل‬ (preposition; for, to)+ُّ
ُُّ‫د‬‫ت‬ْ‫ه‬ُ‫م‬ (rightly convert, following the right path, seeking rightly guidance, on the
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
ُُّ‫د‬‫ت‬ْ‫ه‬ُ‫مل‬ (muhtad) are taken from the general meaning category of “Almaani
Arabic Dictionary”. However, one can also find the same meaning of this
word ُُّ‫د‬‫ت‬ْ‫ه‬ُ‫مل‬ 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?

9. 9
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, ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬
and, ُ‫َاء‬‫ش‬َ‫ت‬ 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. ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬
and, ُ‫َاء‬‫ش‬َ‫ت‬ 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. ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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

10. 10
but we do not understand this Divine process because of our anti Divine
beliefs and lack of knowledge.
ُُِّّ‫ه‬ِ‫اد‬‫ب‬ِ‫ُّع‬ْ‫ن‬ِ‫ُّم‬ُ‫اء‬‫ش‬‫ُّی‬ْ‫ن‬‫ىُّم‬‫ل‬‫ُّع‬ِ‫ه‬ِ‫ل‬ْ‫ض‬‫ُّف‬ْ‫ن‬ِ‫ُّم‬ُ‫ُّالل‬ُ‫ل‬ِ‫ز‬‫ن‬‫ُّی‬ْ‫ن‬‫أ‬ (2:90) That God reveals to whom He is
pleased whoever from His duteous pursue Him. (Correct Translation
according to the Arabic text of the verse 2:90).
The Arabic word “ُِّ‫ل‬ْ‫ض‬‫”ف‬ 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ are used.
Perhaps you might have noticed whilst travelling in an Arabic aeroplane
that all Arabic announcements start with the word ًُّ‫ل‬ْ‫ض‬‫ف‬ (Fadlan),i.e “Please”
and end with ًُّ‫ا‬‫کر‬ْ‫ش‬ (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 ًُّ‫ل‬ْ‫ض‬‫ف‬ (Fadlan), which is a
clear evidence of correct use of the Arabic word ‫ل‬ْ‫ض‬‫ف‬ (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 ًُّ‫ل‬ْ‫ض‬‫ف‬ (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 ‫ل‬ْ‫ض‬‫ف‬ (Fadal) must not be taken different to what is used
generally in Arabic language. However, the Quranic word ‫ل‬ْ‫ض‬‫ف‬ (Fadal) is
either not translated in the translations of the Quran and written as it is or it
is translated wrongly meaning toُ‫َۃ‬‫ک‬َ‫ر‬َ‫ب‬ (Blessing). This is the reason why the
Asian Muslim traders write ‫هذا‬ُ‫من‬ُ‫فضل‬ُ‫ي‬ّ‫ب‬‫ر‬ (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

11. 11
they have a certificate from their infidel scholars who have been
encouraging the cruel and criminals by their misleading translation of ُّ‫ن‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬
ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫ت‬ (3:26).meaning to ” You give honor to whom You please and
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 ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬
(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; ُّ‫ز‬ِ‫ُّع‬ُ‫ت‬ (Tuizzu), ُُّ‫اء‬‫ش‬‫ت‬ (Tasha’) and ُّ‫ل‬ِ‫ذ‬ُ‫ت‬ (Tuzillu), whereas the verb ُُّ‫اء‬‫ش‬‫ت‬
(Tasha’) is repeated twice. All three verbs start with the letterُُّّ‫ت‬ (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. “ُّ‫ز‬ِ‫ع‬ُ‫ت‬” = You (many gods give honour or dignity), ُُُّّ‫اء‬‫ش‬‫ت‬ = (You
many gods please/will/want/wish), ُّ‫ل‬ِ‫ذ‬ُ‫ت‬ = You (many gods
dishonour/disgrace/humialate), ُُُّّ‫اء‬‫ش‬‫ت‬ = (You many gods
please/will/want/wish), ُّ‫ن‬‫م‬ (Mun) is used as preposition meaning to; of, from.

12. 12
This is used as a conjunction meaning to; “then”. The same article ُّ‫ن‬‫م‬ 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 َُّ‫َز‬‫ع‬ is derived from the Arabic root word َُّ‫َز‬‫ع‬‫ز‬ and the
meaning of its verb َُّ‫َز‬‫ع‬ (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 َُّ‫ز‬َ‫ع‬ with the Persian words ‫زع‬ , ‫زع‬‫ت‬ and ‫زعرت‬ ,and
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 “َُّ‫َز‬‫ع‬” is a self-achieving power. Likewise, God has
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 َُّ‫ز‬َ‫ع‬ but self-achieved excellence, superiority,
strength and power as the Quranic word َُّ‫َز‬‫ع‬‫يز‬ (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 َُّ‫َز‬‫ع‬

13. 13
and ُ‫ة‬َّ‫ِز‬‫ع‬; He was, or became, mighty, potent, powerful, or strong. In
explanation of ُ‫ِز‬‫ع‬ and ‫ز‬ّ‫تعز‬ Taj- el -Aroos further mentioned that ‫ز‬ّ‫تعز‬
signifies; he made himself so; he strengthened himself. EI‐Feiyoomee
(author of the “Misbah”) added that this is a synonymus word of. ‫ى‬َّ‫و‬َ‫ق‬َ‫ت‬
(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 ُ‫ة‬َّ‫ِز‬‫ع‬ means; he
became so after being low, or mean, in condition as also َُّ‫ز‬َ‫ع‬.
The “Obàb” of Es‐Saghdnee and the Kamoos gave an example of Arabic
phrase ‫ز‬َ‫ع‬‫آء‬َ‫م‬‫ال‬ meaning to “the water flowed”. “Misbah”, “Sihah”, “’ Asas”),
Feyroozabadee’s “Kamoos” and “Turkish Translation of the Kamoos”
clearly mentioned that the Persian aor. َ‫ت‬ ْ‫ر‬ ِ‫ز‬َ‫ع‬ and Persian word َُّ‫َز‬‫ع‬ 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 ُ‫ِز‬‫ع‬ together with
the same explanations of the “Sihah”, the “Kamoos” and the Turkish
Translation of the “Kamoos;” as also َُّ‫َز‬‫ع‬ُُّ‫ل‬َ‫ج‬َ‫و‬ 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 ُ‫ت‬ْ‫ز‬َ‫َز‬‫ع‬ is
actually meaning to Arabic word ُ‫ت‬ْ‫م‬‫َر‬‫ك‬ and the “Turkish Translation of
the “Kamoos” explained it as exceeded him in nobleness, or
generosity. Taj -el- Aroos further explained that ‫ز‬َ‫ع‬, [aor. ِ‫ز‬َ‫ع‬, inf. n. ‫ز‬ِ‫ع‬ and
‫ة‬‫ز‬ِ‫ع‬ and app. ‫ة‬ َ‫از‬ َ‫ز‬َ‫ع‬ also,] He magnified, or exalted, himself. “Sihah”, the
“Kamoos”, the “Obàb” of Es‐Saghdnee, Taj -el- Aroos and the “Asas” of Ez‐
Zamakhsheree also gave the statement that ‫ه‬‫ز‬َ‫ع‬, aor. ‫ز‬َ‫ع‬, inf. n. ‫ز‬َ‫ع‬; He
overcame him, or conquered him, he overcame him in argumentative
contest and so ‫ه‬‫ز‬َ‫ع‬‫ى‬ِ‫ف‬ِ‫ب‬‫ا‬َ‫ط‬ ِ‫الخ‬ : he became stronger than he therein; or he
strove with him to overcome therein.
The same thing is mentioned by the word ‫ِي‬‫ن‬َُّ‫َز‬‫ع‬ُّ(‫ِي‬‫ن‬ +َُّ‫َز‬‫ع‬) in the verse 38:23
of the Quran: ُِّ‫اب‬‫ط‬ِْ‫ُّاْل‬ ِ‫ُِّف‬ ِ‫ِن‬‫ز‬‫ع‬‫و‬ (38:23) ' 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).

14. 14
The Arabic word َُّ‫ل‬َ‫ذ‬ is derived from the Arabic root word َُّ‫ل‬َ‫ذ‬‫ل‬ which is right
opposite to the Arabic word َُّ‫ز‬َ‫ع‬ that is explained above. The true meaning of
َُّ‫ل‬َ‫ذ‬ are; not in power, under control, weak, hanging down, poor, breaking,
ruin, smash, crash, fail, bankrupt, collapse, crack, fall, come down, break
down and perish.
As َُّ‫ل‬َ‫ذ‬ is a synonym of َُ‫ف‬‫َع‬‫ض‬ and meaning to weak or powerless and the
Arabic word َُّ‫َز‬‫ع‬ means power. So, the currently circulated translation of the
verse 3:26 is 100% wrong in which the Arabic verb َُّ‫َز‬‫ع‬ (Izza) is taken as
“Honour” or “Dignity” and َُّ‫ل‬َ‫ذ‬ 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 َُّ‫َز‬‫ع‬ with the Persian words ‫,زع‬ ‫زع‬‫ت‬ 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 َُّ‫ل‬َ‫ذ‬, 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 ُ‫ل‬َ‫ذ‬, ُ‫ة‬َ‫ل‬ َ‫ال‬َ‫ذ‬ and ُ‫ة‬َ‫ل‬ َ‫ال‬‫ذ‬ are contrary of َُّ‫ز‬َ‫ع‬; He, or it, was
or became, low, base, vile, abject, mean, paltry, contemptible, despicable,
ignominious, inglorious, abased, humble, and weak; synonym of َُ‫ف‬‫َع‬‫ض‬. The
“Mohkam” of Ibn‐Seedeh, the “Kamoos“of EI‐Feyroozabadee and the
“Misbdh” of El‐Feiyoomee stated that َُّ‫ل‬َ‫ذ‬ and ُْ‫ت‬َّ‫ل‬َ‫ذ‬ belong to art. ‫,ذلى‬ which
signifies the same as َُّ‫ل‬َ‫ذ‬ in this sense. Ibn‐Seedeh, author of the
“Mohkam” and Seyyid Murtada Ez‐Zebcedee (author of the “Taj el‐Aroos”)
said that ُ‫ه‬َ‫ل‬↓‫ل‬ّ‫ل‬‫تذ‬ He became lowly, humble, or submissive to him, or he
lowered, humbled, or submitted, himself. The “Sihah” and “Taj -el- Aroos
added that ‫ى‬َّ‫ل‬َ‫ذ‬َ‫ت‬ is originally َُ‫ل‬َّ‫ل‬َ‫ذ‬َ‫ت‬.
Hence, َُّ‫ل‬َ‫ذ‬ 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, ُ‫ِيل‬‫ل‬َ‫ذ‬ 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 ‫ل‬ّ‫ل‬‫ذ‬‫ه‬َ‫ل‬‫ا‬ ً‫ر‬ْ‫م‬َ‫أ‬ is; He made an affair easy to him. Also ‫ل‬ّ‫ل‬‫ذ‬ is a
synonym of َُ‫س‬ُ‫ه‬َ‫س‬َّ‫و‬ and ‫سوس‬ means; Mite ‫مخلوق‬ُ‫صغير‬ , Handful ‫مقدار‬ُ‫قليل‬ , Fils,

15. 15
Breaking, Peg out, Ruin, Smash, Crash, Fail, Go bankrupt, collapse, Crack,
Fall, Come down, Break down and Perish.
ُ‫ِيل‬‫ل‬ْ‫ذ‬َ‫ت‬ُُِ‫وق‬‫ذ‬‫الع‬ 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 ُ‫ِيل‬‫ل‬ْ‫ذ‬َ‫ت‬ 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 َُ‫ل‬ِّ‫ل‬ِ‫ذ‬ , the “Mohkam” of
Ibn‐Seedeh and the “Kamoos“of EI‐Feyroozabadee gave another example
from Arabic saying َُ‫ل‬ِّ‫ل‬ِ‫ذ‬ُُ‫م‬ْ‫َر‬‫ك‬‫ال‬ ; 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”, ‫يل‬ِ‫ل‬ْ‫ذ‬‫الت‬ signifies the disposing evenly the
bunches of the grape-vine, and making them to hang down.
The Quran has given the similar example ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫اُّت‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬‫و‬ (76:14) in which the
words ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬ and ‫یل‬ِ‫ل‬ْ‫ذ‬‫ت‬ (Zillat and Tazleel) are used. The Quranic word ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬ 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 ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫ت‬ also used to
mean “under control”, “easy to reach”, “easy to grab”, “Hanging down”,
“Flap”, and “dangling”.ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫اُّت‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬‫ُّو‬ (76:14).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

16. 16
evidence/proofs of invented lies and fabrication in the translation of the
verse ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ (3:26) in which the wrong meanings of the Quranic
wordsُّ‫ز‬ِ‫ع‬ُ‫ت‬ُّ(Tuizzu) and ُّ‫ل‬ِ‫ذ‬ُ‫ت‬ (Tuzillu) are inserted to mislead the Muslim nation
as well as the readers of the Quran who want to understand the Quran by
its translations.
In the verse of the Quran.ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫اُّت‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬‫ُّو‬ (76:14), ‫ا‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ is a combination of
pronoun ‫ا‬‫ه‬ and ُُّ‫ف‬ُ‫ط‬ُ‫ق‬ meaning; to pick out, to pluck, to cull, to take out , to
obtain. ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬; very low strength , weak, lowered down, less in their power.
ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫;ت‬ hanging, suppressed with load. ‫و‬ (Wao) is a conjunction and
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: ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫اُّت‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬‫و‬ (76:14) “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
ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫ت‬ always apply on and from numbers of subjects and can not be
used with/by any single subject such as God.ُّْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬ 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 ُّ‫ل‬ِ‫ذ‬ُ‫ت‬ُّ(Tuzillu) and ُّ‫ز‬ِ‫ع‬ُ‫ت‬
(Tuizzu) of the verse ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ (3:26) can not be taken as
“actions” from God because God is a single subject. However,
according to the grammar the actions of achieving ُّ‫ز‬ِ‫ع‬ُ‫ت‬ (Tuizzu) and ُّ‫ل‬ِ‫ذ‬ُ‫ت‬
(Tuzillu) are taken by only people themselves, who are more in
numbers and obviously are addressed in this verse 3:26 of the

17. 17
Quran. Therefore, ُّ‫ز‬ِ‫ع‬ُ‫ت‬ (Tuizzu) and ُّ‫ل‬ِ‫ذ‬ُ‫ت‬ (Tuzillu) are the verbs of self
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 ُّ‫ل‬ِ‫ل‬ُ‫ذ‬ from the
analysis of the above verse ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫اُّت‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ُّ ْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬‫و‬ (76:14), which is right
opposite to the Quranic word ُّ‫ز‬ِ‫.ع‬ We have also seen in our research
that the true meaning of the Quranic word “ُّ‫ز‬ِ‫”ع‬ 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 ُّ‫ل‬ِ‫ل‬ُ‫ذ‬ 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 ُُّ‫ُّاء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ (3:26) so, they
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 ًُّ‫یل‬ِ‫ل‬ْ‫ذ‬‫اُّت‬‫ه‬ُ‫وف‬ُ‫ط‬ُ‫ق‬ُّ ْ‫ت‬‫ل‬ِ‫ل‬ُ‫ذ‬‫و‬ (76:14).
Like the Arabic word ُّ‫ز‬ِ‫ع‬ that was replaced with the Persian word ‫ُّت‬‫ز‬ِ‫ع‬ in the
translations of the Quran. The Arabic word ُِّ‫ل‬ُ‫ذ‬ was also replace with the
Persian words ُّْ‫ُّت‬‫ُّل‬ِ‫ذ‬ and ‫یل‬ِ‫ل‬ْ‫ذ‬‫ت‬ 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 ُّ‫ز‬ِ‫ع‬ to mean ‫ُّت‬‫ز‬ِ‫ع‬ that we use in our daily life meaning to
“Respect”, “Honour” and “Dignity”(‫واقر‬،‫آربو،تمظع‬،‫.)زعت‬ So, we habitually take the
Quranic words ُِّ‫ل‬ُ‫ذ‬ and ‫یل‬ِ‫ل‬ْ‫ذ‬‫ت‬ meaning to ُّْ‫ُّت‬‫ُّل‬ِ‫ذ‬ and ‫یل‬ِ‫ل‬ْ‫ذ‬‫ت‬ in our language, i.e.

18. 18
“Humiliation”, “Shame”, “Dishonour”, “Disgraceful” and “Insult” (،‫دبانیم‬،‫زعیت‬‫ےب‬
‫.)روسایئ‬ Now, it is very odd and difficult for us to accept the correct meaning of
the Arabic words ُّ‫ز‬ِ‫ع‬ and ُِّ‫ل‬ُ‫ذ‬, 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: ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ (3:26) And who trigger /put up/forward /take an
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
ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ (3:26)
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 ُّ‫ز‬ِ‫ع‬ُ‫ت‬‫و‬
ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫ُّو‬ُ‫اء‬‫ش‬‫نُّت‬‫م‬ (3:26). The current translation of this verse is totally fake
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

19. 19
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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and,
ُ‫َاء‬‫ش‬َ‫ت‬, i.e. the process of burning to raise a modified template.
Note: Do not confuse with the terminology of “burning the information onto
new medium”. The proto root meaning of ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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

20. 20
food ‫شاورما‬ (Shawarma) in which the layers of meat are burnet and the
name ‫شاورما‬ (Shawarma) is also derived from the same root of ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and,
ُ‫َاء‬‫ش‬َ‫ت‬. If you pay a bit more attention towards media transferring process of
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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬, 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. 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” ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ل‬ِ‫ذ‬ُ‫ت‬‫.و‬ The
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 ُُّ‫اء‬‫ش‬‫نُّت‬‫ُّم‬‫ز‬ِ‫ع‬ُ‫ت‬‫و‬ and this shape of mass (wax) is identified much
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

21. 21
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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and,
ُ‫َاء‬‫ش‬َ‫ت‬ is called “Shape-shifting”. Daily of Monday, May 16th
2016,
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.

22. 22
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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬, 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 ُّ‫ل‬ِ‫ائ‬‫ُّس‬‫ل‬‫أ‬‫(س‬saala saelun) that refer to the
loser (melted in to liquid) who could not maintain his/her given template and
liquidised. Thus the statement of this verse ٍُّ‫ع‬ِ‫اق‬‫ُّو‬ ٍ‫اب‬‫ذ‬‫ع‬ِ‫ب‬ُّ‫ل‬ِ‫ائ‬‫ُّس‬‫ل‬‫أ‬‫س‬ (70:1) is telling
us that the “loser’s template is transformed with effect of
chastisement’
Fluid or a liquid is calledُّ‫ل‬‫ُّأ‬‫ُّی‬‫س‬ (Sayyal) in Arabic. Therefore, ُّ‫ل‬‫أ‬‫س‬ (Sala) is the
past verb that means turned into the state of liquid and ُّ‫ل‬ِ‫ائ‬‫(س‬Saeil) 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

23. 23
language ُّ‫ل‬ِ‫ائ‬‫س‬ (Saeil) means questioner, inquires, applicant and beggar but
the Arabic word ُّ‫ل‬ِ‫ائ‬‫س‬ does not hold the above stated Persian meaning that
are inserted in the current translation of the Quran. The addition of ُّ‫(ب‬Baa)
before ُّ ٍ‫اب‬‫ذ‬‫(ع‬Azaabin), means; by, with, via, though. So, ُّ ٍ‫اب‬‫ذ‬‫ع‬ِ‫ب‬(Biazaabin)
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. ٍُّ‫ع‬ِ‫اق‬‫و‬ (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 ٍُّ‫ع‬ِ‫اق‬‫ُّو‬ ٍ‫اب‬‫ذ‬‫ع‬ِ‫ب‬ُّ‫ل‬ِ‫ائ‬‫ُّس‬‫ل‬‫أ‬‫س‬ (70:1) and the have replaced
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),

24. 24
“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 ‫َآء‬‫ش‬ 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, ‫َآء‬‫ش‬
is a collective noun and adjective as well as the past verb. The noun ‫َآء‬‫ش‬ is

25. 25
used for sheep (singular or plural) and refers to people who blindly follow
others like ‘sheep behind sheep’, whereas the adjective of ‫َآء‬‫ش‬ refers to the
one who collects sheep or animals including human beings. Thus, as an
adjective ‫َآء‬‫ش‬ 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.) ‫َآء‬‫ش‬ is ‫متجمع‬ or ‫,جماعي‬
i.e. convergent, collective and counteractive. ‫َآء‬‫ش‬ 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 ‫َآء‬‫ش‬ 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 ُ‫َى‬‫ض‬َ‫ق‬ُ‫ا‬ً‫ر‬ْ‫م‬َ‫أ‬ , ُ‫َى‬‫ض‬َ‫ق‬, ‫َا‬‫ض‬َ‫ق‬, ‫ا‬َ‫ن‬ْ‫ي‬َ‫ض‬َ‫ق‬, ُ‫اض‬َ‫ق‬ and
so many other derivatives of root letters ‫ى‬ -َُ‫ض‬ – َُُ‫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
( ُ‫اض‬َ‫ق‬‫ی‬ ) is not mentioned anywhere in the Quran. No, we can’t assume that
who gives decision ( ُ‫َى‬‫ض‬َ‫ق‬ُ‫ا‬ً‫ر‬ْ‫م‬َ‫أ‬ , ُ‫َى‬‫ض‬َ‫ق‬, ‫َا‬‫ض‬َ‫ق‬) he is a judge ( ُ‫اض‬َ‫ق‬‫ی‬ ). 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. 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” ( ُ‫اض‬َ‫ق‬‫ی‬ ) 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 “‫َآء‬‫ش‬” (Referee/Umpire) instead of
“ ُ‫اض‬َ‫ق‬‫ی‬ ” (Judge) because “‫َآء‬‫ش‬” (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 (‫.)سميعُالبصير‬ He does not require long time to make
His decisions (‫.)سريعُالحساب‬ 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, ‫َآء‬‫ش‬ (Sha) is a title of God as a
referee or an umpire and the verbs ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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 ‫َآء‬‫ش‬ is a ‘cooperative enterprise’ that puts
into effect, performs and renders complicated process of consolidating
series of numerous collectives into productive enterprises.
‫َآء‬‫ش‬ (verb) means; action taken, activity, implication, employment, work,
forward, transfer, exchange, occupation, counteractive, pursuit, hyper,
overactive, active, energise, switch, excite, trigger, bringing something into

27. 27
action or life. The verb ‫َآء‬‫ش‬ is grammatically the past verb (‫)فعلُالماضی‬ of the
present (‫)فعلُالمضارع‬ verb ُ‫َاء‬‫ش‬َ‫ي‬. So, all Arabic verb forms of ‫َآء‬‫ش‬ give the
same meaning of their proto root ُْ‫ئ‬ِ‫ش‬.
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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and ُ‫َاء‬‫ش‬َ‫ت‬ 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and ُ‫َاء‬‫ش‬َ‫ت‬ are invented by our scholars to twist
the interpretation of the Quran because in reality ”Will” is called ‫وصى‬ُ‫بوصية‬
in Arabic, the language of the Quran. ‫من‬ُ‫فضلك‬ is used in Arabic to say
“Please”, ‫سعي‬‫د‬ is “Happy / Glad / Delighted”, “Joy” is “‫”فرحة‬ and the word
“‫”مسرور‬ is used in the Arabic to say “Pleased”. “Want” is called “‫,”يريد‬
“Wish” is called “‫,”رغبة‬ “‫”تمن‬ and “‫.”أمنية‬ “Desire” is called “‫,”طلب‬ “‫”مطلوب‬ and
“‫”شهوة‬ (only for lustful desire). However, “Will”, “Want”, “Wish”, “Please”,
“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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. Thus, for sure this is not the Arabic
language in which the words ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. Again, in the Arabic language no
one wills using the words ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬, even in the history of the
Arabic language no Arab ever willed or made his will using any of the
words from ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. 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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬. Fair enough, God
is not supposed to write any “will” to transfer His assets to someone but the

28. 28
said evil genius minds do not ever think that the “will power” is called ُ‫قوة‬
‫ارادة‬ in Arabic language and the word ‫اراد‬ is used in Arabic for /this type of
“will/ for the “will” of intention, want, wish, and intention. However, the root
word of “‫”اراد‬is not the same as that of the Arabic words ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬.
So, there is no way of taking the meaning of “will”, want, wish or “please”
from the Arabic words ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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.
ُ‫َاء‬‫ش‬َ‫ي‬ is the present verb (‫)فعلُالمضارع‬ of ‫َآء‬‫ش‬ , which is translated in all above
stated meaning of its proto root. However, for your quick reference some
general meanings of this verb ُ‫َاء‬‫ش‬َ‫ي‬ 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.
ُ‫َاء‬‫ش‬َ‫ي‬ means “it triggers/triggering”, making cause to be/to become, to
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.

29. 29
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 ‫َآء‬‫ش‬, ُ‫َاء‬‫ش‬َ‫ي‬ and, ُ‫َاء‬‫ش‬َ‫ت‬ 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 (ُ‫َاء‬‫ش‬َ‫ي‬)
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.

30. 30
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