ثُمَّ
:
Perception and meanings; and occasion of use.
,
particle, has 340 occurrences and is ordinarily translated with
English words "and", or "then" by considering it synonym/synonymous {مرادف,مترادف}
of "و" and "ف".
But, Grand Qur'an has explained and used it in a
manner distinct in all respects from "و" and "ف".
The word "and" or "then" as a substitute of "ف""و"are
conjunction, denoting order and a delay giving the perception of a
sequence "after that, afterwards, next, as a
consequence". It also gives informal perception of "in addition to, as
well as, along with, coupled with, combined with, furthermore, likewise".
And it reflects the relationship of cause and effect.
Both these English words
and the Arabic particles reflect a sequence of happenings/things which
are interrelated. And one does not perceive the distance of time between
the two things mentioned before and after the use of word "and" or
"then". It reflects the continuity in the two things conjunct by them
though delay in the order of happenings is evident with respect to the
thing occurring after them in relation to the one occurring before them.
But particle
is used
in a distinct manner. It occurs as conjunction between two things
different from each other in nature and reflects a break and time gap between both,
not continuity. It does not reflect the perception of relationship of
cause and effect. At its very first occurrence in the Quran, the meanings
of it have been made quite evident, vivid and distinct.
YUSUFALI: How can ye reject the faith
in Allah?- seeing that ye were without life,
and He gave you life; then will He
cause you to die, and will again
bring you to life; and again to Him
will ye return.
PICKTHAL: How disbelieve ye in Allah when ye were
dead and He gave life to you!
Then He will give you death, then life
again, and then unto Him ye will return.
SHAKIR: How do you deny Allah and you were
dead and He gave you life?
Again He will cause you to die
and again bring you to life,
then you shall be brought back to Him .
Muhammad Sarwar: How dare you deny the existence of God
Who gave you
life when you initially had no life. He will cause you to die and
bring you to life again.
Then you will return to His Presence.
Rashad Khalifa:
How can you disbelieve in GOD when you were
dead
and
He gave you life,
then
He puts you to death,
then
He brings you back to life,
then
to Him you ultimately return? {Refer 002:028}
In majority of English and Urdu
translations
we find that in
the
word 
has been translated as "dead", "without life".
What were we before we were created, or given
life? If we know this we will know the exact meanings of the word
used here.
YUSUF ALI: He Who created
Death and Life, {that He may try
which of you is best in deed}
PICKTHAL: Who hath created life
and death {that He may try you which of you
is best in conduct}
SHAKIR: Who created death
and life {that He may try you-- which of
you is best in deeds}.
Rashad Khalifa: The One who created
death
and life
{for the purpose of distinguishing those among you who would do better}
Pickthal, while translating, reversed the
sequence of words of the verse, to make it according to one's perception
that there is no such thing "death" before life. "Death" denotes the end
of being alive and/or the destruction or extinction of something. Allah
has informed about the sequence of creation. First
.gif)
,
the Matter was created and then the Life was created. All matter
comprises and is nothing but.gif)
.
comprising every
was created first; and then life from matter.
He is the One Who made
most appropriate everything He had created. And He initiated the
creation of Man from {particular, specified at other places} clay
{Refer 32:07}
YUSUF ALI: He Who has made everything
which He has created most good: He began the creation of man with
(nothing more than) clay,
PICKTHAL:
Who made all things good which He created, and He began the
creation of man from clay;
SHAKIR: Who made good everything that He has created,
and He began the creation of man from dust.
Rasshad Kahlifa:
He is the One who perfected everything He created, and started
the creation of the human from clay.
Matter had been created first and then life was created. Matter
comprises
.
Man is reminded to remember this thing:
"Were they created from what
is other than of matter; or they themselves are their creators?"
[Refer 52:35]
YUSUFALI: Were they created
of
nothing, or were they themselves the creators?
PICKTHAL: Or were they created out of naught? Or
are they the creators?
SHAKIR: Or were they created
without there being anything, or are they the creators?
Rashad Khalifa:
Were they created
from nothing?
Are they the creators?
"Can he who was matter and,
for reason, We
gave him life"
YUSUF ALI: Can he who was
dead, to whom
We gave life,
PICKTHAL: Is he who was dead and We have raised him
unto life, a
SHAKIR: Is he who was dead then We raised him to life
{Refer 06:122}
Man, on creation, is the possessor of life. But he is not created from
what is other than of matter. What is other than of matter? Obviously
Life! Men create statue of their idols from clay and stones. These are
nothing except matter, though in appearance they may look like human
beings, with ears, eyes, hands and legs. Allah tells:
"These are matter, other than
{غَير
} of living being" {Refer 16:21}
Similarly, man is no other than matter
before being given life and made a human being. His initial worth is
explained hereunder:
"Has there not been a period
in Time, when he was not even that thing worthy of remembering/mention?"
{Refer 76:01}
YUSUF ALI: Has there not been over
Man a long period of Time, when he was nothing - (not even) mentioned?
PICKTHAL: Hath there come upon man (ever) any period of
time in which he was a thing unremembered?
SHAKIR: There surely came over man a period of time
when he was a thing not worth mentioning.
Rashad Khalifa: Is it not a fact that there was a time when the human
being was
nothing
to be mentioned?
Life is created from matter and it is clarified
that the man is not created from the other
of matter which is the life. And it is only
the life which tastes death. And in that state, again life and death
become distinct. Other than {غَير
} of matter is
The Living/Life is Only ONE, Ever Living, First
and the Last:
"And trust The Living One Who will not
die and endeavor with His praise" {Refer
25:58}
PICKTHAL: And trust thou in the Living One Who dieth
not, and hymn His praise.
SHAKIR: And rely on the Ever-living Who dies not, and
celebrate His praise.
Rashad Khalifa:
You shall put your trust in the One who is Alive - the One who never
dies - and praise Him and glorify Him.
"Nor are alike the living beings and
those who have died" {Refer 35:22}
"Have We not made the earth sufficient to
sustain/comprehend/congregate/contending place/receptacle; for those
alive and those dead" {Refer 77:25-26}
YUSUF ALI: Have We not made the earth (as a place) to
draw together. The living and the dead,
PICKTHAL: Have We not made the earth a receptacle Both
for the living and the dead,
It is thus evident, from the above, that the translators
were perhaps neglectful/casual in selecting the words which reflect and convey a
perception erroneous to the one the words of the Book are conveying.
Quran
clarified the meanings of
as
"And you were matter, and He gave you life".
The
particle, conjunction used between
and
is
"ف"
which reflects the sequence and the delay of occurrence of the second
thing as compared to the one mentioned earlier. But the moment the Man
is created, he becomes known in time and space and is no more what he
used to be at one point of time
.
What happens after the man is created?
"And
you were matter {that even not worth remembering}, and We gave you Life,
Thereafter the lapse of time {of your period of life}, We will make you
die".
It is the first time, particle
has been used.
Death is always after the life; death is only to the living being.
Life and Death are two distinct things;
and Death restores in the dead body of the human being all those
qualities and attributes of matter from which life was created.
And there is a distance of time, appointed period of time, between life
and death. Quran informs:
"He is the One Who created
you from clay and thereafter appointed a term of life for you"
{Refer 6:02}
YUSUF ALI: He it is created you from
clay, and then decreed a stated term (for you).
PICKTHAL: He it is Who hath created you from clay, and
hath decreed a term for you.
SHAKIR: He it is Who created you from clay, then He
decreed a term;
Rashad Khalifa: He is the One who created you from mud, then
predetermined your life span,
Hence in betweenand
the particle, conjunction
denotes
,
the appointed/determined period of one's life.
Here, it reflects that it conjuncts two things different from each other
and indicates a time gap between both in a manner distinct from
"و" and "ف".
This death is of a living being. It was not matter but a living being.
When life is created from matter for the first time
,
conjunction
"ف" is
employed; but when a living creature after death is again given life
conjuncture "و" and "ف"
can never be used since Quran has never used them.
"And
you were matter {that even not worth remembering}, and We gave you Life.
Thereafter the lapse of time {of your period of life}, We will make you
die. Thereafter the lapse of time {known to Me alone since it is
appointed/determined by Us} We will give you life".
After the death of human beings, there is a time gap, period of time,
before they will be raised/revived alive once again.
"He is the One Who created
you from clay and thereafter appointed a term of life for you, and a
Term of period is specified/appointed/determined exactly by Him"
{Refer 06:02}
YUSUF ALI: ........ And there is in His
presence another determined term;
PICKTHAL: .......and A term is fixed with Him.
SHAKIR: ........ and there is a
term named with Him;
Rashad Khalifa: "He
is the One who created you from mud, then predetermined your life span,
a life span that is known only to Him" {This is perhaps
the poorest of all the translations and adversely reflect upon him as a
man of poor Arabic knowledge/understanding. It was not so. He willfully
and deceitfully translated like this since he was to make claim of
announcing the appointed time of resurrection}.
What will happen after people are once again
made alive?
"How could you refuse the
presence of Allah; {knowing that} you were matter {that even not worth
remembering}, and We gave you Life. Thereafter the lapse of time {of your
period of life}, We will make you die. Thereafter the lapse of time
{known to Me alone since it is appointed/determined by Us} We will give
you life. Thereafter the lapse of time {on your turn} you will be
brought before Him" {And it will either be in an honorable manner or like
criminals chained and pushed forcibly" {Refer 02:28}
In between
and
again
has been used,
since both the things are different matter from each other and in
between them there is a time gap, period of time, waiting time for being
taken to their Lord on their appointed turn. As is the case with the
courts, there is a "cause list" indicating the names of the
cases/people whose case will be heard by the Court on the specified data
and time.
We have seen and observed that at the very first place of its occurrence
the particle
has reflected marked distinction from the particles, a conjunction
"و" and "ف".
We find in the Quran that whenever there is mention of
raising a dead who was earlier a living being the conjunction shall be
only and not
"و" and "ف".
"Thereafter We gave you life
after your death so that you had the chance of becoming grateful"
{Refer 2:56}
YUSUF ALI: Then We raised you up after
your death: Ye had the chance to be grateful.
PICKTHAL: Then We revived you after your extinction,
that ye might give thanks.
SHAKIR: Then We raised you up after your death that you
may give thanks.
"Allah said to them: "Die".
Thereafter He made them alive" {Refer 02:243}
"For that Allah
caused him to die for a hundred years, thereafter raised him up alive"
{Refer 2:259 }
"And He is the One Who gave
you life. Thereafter the lapse of
time {of your period of life}, He will make you die. Thereafter the
lapse of time {known to Him alone since it is appointed/determined by
Him} He will give you life. Surely man has the tendency of being
ungrateful" {Refer 22:66}
YUSUF ALI: It is He Who gave you life,
will cause you to die, and will again give you life: Truly man is a most
ungrateful creature!
PICKTHAL: And He it is Who gave you life, then He will
cause you to die, and then will give you life (again). Lo! man is verily
an ingrate.
Rashad Khalifa:
He is the One who granted you life, then He puts you to death, then He
brings you back to life. Surely, the human being is unappreciative.
"Thereafter, {lapse of period
of life} after your birth you will die.
Thereafter {expiry of period} you will be, on the day of Resurrection
{Judgment/Separation}, raised to life" {Refer 23:15,16}
YUSUF ALI: After that, at length ye will
die. Again, on the Day of Judgment, will ye be raised up.
Rashad Khalifa: Then, later on, you
die.
Then,
on the Day of Resurrection, you will be resurrected.
"And He is the One Who will make me die.
Thereafter {expiry of period} He will give me life"
YUSUF ALI: "Who will cause me to die, and then to life
(again). {Refer
26:81}
"Allah is the One Who has
created you. Thereafter He provided for your sustenance. Thereafter the
lapse of time {of your period of life}, He will make you die. Thereafter
the lapse of time He will give you life {at the appointed moment}"
{Reference 30:40}
Say "Allah has created you.
Thereafter the lapse of time {of your period of life}, He makes you die.
Thereafter the lapse of time He will gather/collect you for the
Day of Judgment in the coming of which there is no doubt but most of men
do not know it" {Refer 45:26}
YUSUF ALI: Say: "It is Allah Who gives
you life, then gives you death; then He will gather you together for the
Day of Judgment about which there is no doubt": But most men do not
understand.
PICKTHAL: Say (unto them, O Muhammad): Allah giveth
life to you, then causeth you to die, then gathereth you unto the Day of
Resurrection whereof there is no doubt. But most of mankind know not.
"Thereafter {his birth and
lapse of life time} made him die, and/for that reason put him in grave.
Thereafter, when it is His Will, He will bring him to visibility/mixing
with people" {Refer 80:21-22}
YUSUF ALI: Then He causeth him to die,
and putteth him in his grave; Then, when it is His Will, He will raise
him up (again).
Rashad Khalifa: Then He puts him to death, and into the grave.
When He wills, He resurrects him.
We have seen that particle
is used
in a manner distinct from
"و" and "ف".
The word death {موت} has also symbolically
been used for earth {الارض} but in her case
conjunction
has never
been used.
"And what Allah has sent from
the sky from water and with it gave life to earth after its death"
YUSUF ALI: in the rain which
Allah Sends down from the skies, and the life which He gives therewith
to an earth that is dead;
PICKTHAL:and the water which Allah sendeth down from
the sky, thereby reviving the earth after its death,
Rashad
Khalifa:
the water that GOD sends down from the sky to revive dead land. {Reference 02:164}
At all such places referring to the life of earth with water
has never
been employed. Please refer and see verses: 02:164; 7:57; 16:65; 29:63;
30:19,24,50; 35:09; 36:33;41:39, 43:11; 45:05; 50:11; 57:17, for
personally verifying the fact.
We are studying particle
to find
that it is used
in a distinct manner. It occurs as conjunction between two things
different from each other in nature, and reflects a break and time gap
between both, not continuity. Death
places a restraint on free action and movement. Same is the position
with sleep. It restrain the activity and puts a person to rest. Sleep
takes away the freedom of free will and decision from the person
temporarily. This position is, to some extent, synonymous to death and
وفات
since during sleep man is also segregated/separated from other human
beings/surroundings. For rising after sleep Quran uses
بَعَث ,
which
signifies the removing of that thing which restrains one from free
action.
"And
We have made your sleep cause of rest/restraint to free action"
{Refer 78:09}
Raising from death is
أنشَرَ.
And after sleep the same is the condition for a
man:
"And He is the One who made
for you the night like wrapper and sleep a source/cause of
rest/restraint to free
action and appointed day for revival"
{Refer 25:47}
YUSUF ALI: And He it is Who makes the
Night as a Robe for you, and Sleep as Repose, and makes the Day (as it
were) a Resurrection.
PICKTHAL: And He it is Who maketh night a covering for
you, and sleep repose, and maketh day a resurrection.
SHAKIR: And He it is Who made the night a covering for
you, and the sleep a rest, and He made the day to rise up again.
"And He is
the One who segregates you in the night and has complete knowledge what
you earned by the day.
Thereafter {lapse of sleep} He revived you in
it so that the time reaches the appointed moment"
YUSUF ALI: It is He who doth take your souls by night,
and hath knowledge of all that ye have done by day: by day doth He raise
you up again; that a term appointed be fulfilled; In the end unto Him
will be your return; then will He show you the truth of all that ye did.
PICKTHAL: He it is Who gathereth you at night and
knoweth that which ye commit by day. Then He raiseth you again to life
therein, that the term appointed (for you) may be accomplished. And
afterward unto Him is your return. Then He will proclaim unto you what
ye used to do. {Refer 06:60}
"Thereupon, We partitioned/sealed upon their
listening in the Cave for a number of years.
YUSUF ALI: Then
We draw (a veil) over their ears, for a number of years, in the Cave, (so
that they heard not):
PICKTHAL: Then We sealed up their hearing in the Cave
for a number of years.
SHAKIR: So We prevented them from hearing in the cave
for a number of years.
Thereafter number of years, We revived them, so
that We may make evident which of the two parties could comprehend the
period of time they remained sleeping" {Refer 18:11-12}
YUSUF ALI: Then We roused them, in order to test which
of the two parties was best at calculating the term of years they had
tarried!
PICKTHAL: And afterward We raised them up that We might
know which of the two parties would best calculate the time that they
had tarried.
SHAKIR: Then We raised them up that We might know which
of the two parties was best able to compute the time for which they
remained.
This is about an incidence when few young men
had to flee from the society and they decided to take refuge in a cave.
They remained in the cave for quite long time
stretching in centuries. They were made to sleep. They were not dead;
they remained alive. If somebody had seen them there, he would have
thought
"And
you would have deemed them awake but the fact of the matter is they were
asleep" {Refer 18:18}
This study has brought us to the conclusion that particle
is used
in a distinct manner as compared to
"و" and "ف".
Therefore it is not synonym/synonymous to both. It occurs as conjunction
between two things, different from each other in nature, and necessarily
reflects a break and time gap between both. It does not reflect the
sequence of happenings in a row. Therefore if the true perception
afforded by this particle is not taken care while translating the
verses, it may lead to a conclusion/perception totally different from what has been
stated in the Book.
.gif){kind=small}
the man's creation was undertaken/ initiated. Man was the cause of all
creation. .gif){kind=small}
.gif){kind=small}
:
Meanings
Index
of Articles in English