Surah Al-Baqarah Ayah No. 178 to 182
Surah Al-Baqarah Ayah #178-182 (2:178-182)
A- Translation
١٧٨ يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَىٰ بِالْأُنْثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
[Quran 2:178] O you who Emaan (آمَنُوا), Kutiba (كُتِبَ) to you is the Qis’aas (الْقِصَاصُ) concerning the Qatal (الْقَتْلَى). The Hurru (الْحُرُّ) for the Hurri (بِالْحُرِّ), the A’bdu (الْعَبْدُ) for the A’bdi (بِالْعَبْدِ), the Nissa (وَالْأُنْثَىٰ) for the Nissa (بِالْأُنْثَىٰ)- so whoever pardons his brother anything from this, then follow up with Ma’aroof (بِالْمَعْرُوفِ) payment to him with Ahsaan (بِإِحْسَانٍ). This is an alleviation from your Rab (رَبِّكُمْ) and a Rahmtaun (َرَحْمَةٌ). But whoever commits transgression after that, then he will have a painful Azaabun (عَذَابٌ).
١٧٩ وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ
[Quran 2:179] And for you is life in the Qis’aas (الْقِصَاصُ), O those of intelligence, so that you will be Tattaquoon (تَتَّقُونَ).
١٨٠ كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ
[Quran 2:180] Kutiba (كُتِبَ) for you- when death approaches to one of you is to bequeath Khai’run (خَيْرًا) Wasiyyat (الْوَصِيَّةُ) for the parents and the Aqrabiin (الْأَقْرَبِينَ) with Maruuf (بِالْمَعْرُوفِ ); as a Haqq (حَقًّا) upon the Muttaqeen (الْمُتَّقِينَ).
١٨١ فَمَنْ بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
[Quran 2:181] And whoever alters it after that which he/she has heard, then its I’sm (إِثْمُهُ) will only be upon those who altered it. Indeed, Allah is All-Hearing, All-Knowing.
١٨٢ فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 2:182] And whoever fears bias or Is’man (ِثْمًا) from the Muwasin (مُوصٍ) and then Is’lah (فَأَصْلَحَ) between them, then there is no Is’ma (إِثْمَ) upon him/her. Indeed, Allah is Ghafurun (غَفُورٌ) Rahiim (رَحِيمٌ).
B- THE CONCEPT:
The ayahs from 2:178 to 2:182, gives us divine rulings related to two important matters of Deen. (1) Qis’aas – ayah no. 2:178 to 2:179 and (2) Wassiyat – ayahs no. 2:180 to 2:182.
The concept of Qis’aas- Keeping in mind the basic parameters of definition of the word Qisaas as the system of justice employed to track, follow, trace, pursue those who have committed the crime, the basic purpose of which is to get the maximum justice and retribution from those who have committed such crimes to recompense those who have been the victims. The ayahs 2:178 to 2:179, are talking about Qisas for Qatal as in the phrase يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَ-” O you who Emaan, Kutiba to you is the Qis’aas concerning the Qatal”. We know that Qatal of any individual is like Qatal of the whole of mankind – Refer ayah 5:32 “……whoever Qatal a Nafs, unless as a punishment for Qatal or Fasaad on land, it will be as if they have Qatal all of humanity; and whoever saves a Nafs, it will be as if they saved all of humanity.” Keeping this in mind and the fact that there can not be any injustice as per the laws of Deen, since Deen is Haqq – i.e. ultimate justice as per the Allah’s solid judicial principals, lets understand what is the divine guidance w.r.t. Qisaas concerning Qatal.
The general understanding, through the subsequent verse which is الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَىٰ بِالْأُنْثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ it is normally translated as “the legal retribution for those murders are – the free for the free, the slave for the slave, and the female for the female”- Not only translating the word Hurru as free person or Aabid as slave, or nissa as woman- are all wrong translations; this is a wrong understanding and interpretation of the concept of Qisaas, for example in a situation of killing of one nafs who was a slave for instance. In this situation, as a Qisas, how can Allah allow the killing of another slave in place of someone who got killed and who was a slave? What is the blame, the crime of the slave who is being murdered in the name of Qisas for another slave? where is the justice as per Allah’s infinite justice and wisdom? We know in the tribal areas, which lack any system of justice or accountability, in the name of Qisaas people from both side of the tribal feud keep on taking the each other’s lives – most of the times for generations and generations whereby many people lose their lives because of this tribal feud – and it all started with one Qatal of one individual by the one person of another tribe, they use to kill each other’s brother, sister, children & parents in retribution instead of the actual killer or being able to get the proper justice. How can Allah’s infinite wisdom and justice allow this to start and/or to continue all in the name of Qisaas?
What this ayah 2:178 and 2:179 is very categorically telling us – First the natural human Fitrat of taking revenge, which is “The Hurru (life) for the Hurri (life), the A’bdu (Allah’s Abid) for the A’bdi (Allah’s Aabid), the Nissa (anyone from the weaker segment of society- women, children, elderly, weak etc.) for the Nissa (anyone from the weaker segment of society- women, children, elderly, weak etc.)”. This natural human fitrat of taking revenge is further explained in the ayah 5:45 “And we Kubtubna upon them- Nafs for the Nafs, eye for an eye, nose of a nose, ear for a ear, and tooth for a tooth and for everything could be Qasaas-retribution….) Thus, these two ayahs 2:178 and 5:45 is basically identifying all the natural inclinations of us as humans to take revenge. However, the Qisaas is not this, this is a natural fitrat of us as humans. Qisaas is what is defined soon after through the phrase in the ayah 5:45 as (…Then whoever does sadaqa with as a kaffara- compensation for it…)” and in the ayah 2:178 through the phrase فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ meaning “so whoever pardons his brother anything from it, then follow up with Ma’aroof payment to him with Ahsaan”. The Qisaas is the pardon his/her brother/sister in this situation, and the Qisaas is that this pardon should be followed up with a Maroof (Valuable, acceptable and pleasant) payment by the person who has committed this crime with Ahsan – that is something that looks good/pleasant, to create balance to eliminate Fasad, not in expectation of any return, a step up of Ad’al to give someone more than what their Haqq is. This system of Qisaas is further explained by the phrase of 2:179 وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ- i.e. “And for you is life in the Qis’aas..”. ..”. Had it been the system of Qisaas as is normally interpreted where is the life in this sort of legal retribution which is normally interpreted as Qisaas? as we know it could wipe out generations after generations in this system of taking revenge, there is no life in such a system of revenge and this is not Qisaas. Qisaas is forgiveness, which is kutab, written, made obligatory, which should be followed up by the payment in Ahsan by those who committed Qatal. This is Qisaas ذَٰلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ ۗ i.e. this is alleviation from your Rabb and Rahmat”.
The next phrase “..But whoever commits transgression after that, then he will have a painful Azaabun” Basically warns those who commit transgression beyond these defined boundaries, it could be from either side, from those who have committed Qatal, it could be lack of any payment as compensation or paying what is not Maroof and Ahsan. From those who are on the receiving end, the victims of the Qatal, the family of those who were Qatal, the transgression could be asking too much as compensation, basically anyone who crosses these boundaries of deen, as defined by Allah as a system of Qisaas, is being addressed in this phrase and warned of a painful Azaab. But those who follow this with their purest of hearts, intentions and minds, for them Allah is saying “… And there is for you in Qisaas life, O you people of understanding, that you will be Tataquoon (i.e. observe Taqwa) “.
The concept of Wassiyat: The next three ayahs 2:180 to 182 describe the aspects of wassiyat, why it is so important, whose Haqq-due right it is, and how it is to be carried out. The Ayah 2:182 basically identifies Wassiyat as something that has been made Kutiba (written, prescribed, made obligatory, compulsory) on those who are Muttaqueen. Therefore, it has been made compulsory as per the laws of Deen, by Allah, to bequeath Wasiyatt before our deaths. Who are the rightful beneficiaries, those who have the due right that we do this before our deaths, are Walideen – our parents and Aqarabeen (our near and dear ones, our loves one, our family, our friends, our neighbors, whoever we hold highest in terms of their importance and significance to us, whoever are nearer to us)? The words which are of prime importance in this ayah is that the Wasiyyat for our parents and the Aqrabiin would be Ma’roof – i.e., something which is pleasant, valuable and acceptable as per their due right, based on their efforts and contributions to our lives, their significance to us, whatever is pleasant and acceptable to them. And lastly the phrase that” … Wassiyat is Haqq upon the Mutaqueen.” Here the word Haqq is used in the meanings of obligations, duties, responsibilities that is enjoined, prescribed, made obligatory on the Muttaqueen.
With respect to Wassiyaat people normally refer to ayah 4:11 as identifying a details requirement as per Deen as to how the estate of the deceased is to be divided. This is a wrong interpretation as whenever we take only a part of the ayah or take an ayah without taking into considerations the context in which it appears in the Quran, we enter into the dangerous domain of misinterpretation of the divine guidance. Within the ayah 4:11, people ignore the phrase “ .. نْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ….”This Wasiyat (estate) is after any Wassiyan (bequest, will) he/she made or after fulfilling any debt..” which shows that the detailed set of instructions in the ayah 4:11 is only applicable on the remaining balance of the wealth after two aspects have been taken care of (1) any wassiyat that the deceased has made as his/her will (2) any remaining debt that needs to be paid off. Once these two aspects have been taken care of, and if there is any estate left, then and only then the ayah 4:11 highlights the distribution of that extra remaining estate and not otherwise.
The next ayahs 2:181 to 2:182 are set of direct instructions to those who are responsible to execute the deceased’s wassiyat as is desired by the deceased. Allah saying in no unclear terms in the ayah 2:181 that “And whoever alters it after that which he/she has heard, then its I’sm upon those who altered it. Indeed, Allah is All-Hearing, All-Knowing.” Showing that there can not be any alteration whatsoever is allowed in the Wassiyat of the deceased. However, the ayah 2:182 gives us an option of reconciliation between the beneficiaries through the phrase “ And whoever fears bias or Is’man from the Muwasin…” this could be many instances wherever a person’s wassiyat shows clear biases and ism (doing of injustice among the children or against the Parents or the iqribah), in that situation, again one cannot alter the wassiyat, but the instruction is two folds in such situations “… and then Is’lah between them…´ Not only the person has to do islah, that is put things in the right manner but the instruction is to do Islah between them, as in making sure that the person’s Wassiyat ends up connecting people together, in mutual love and compassion with each other. Hence the person against whom the injustice was about to be done, is consulted alongside with the one who was favored in the Wassiyat and only through mutual agreement and consultation, the Islah is being done to make sure it is a win-win situation for everyone. Therefore, the Islah – the correct, amendments, putting it back to its rightful place’s basic purpose is twofold, (1) there is no ism upon the deceased since there can not be any injustice and zulm that took place due to the deceased’s Wassiyat. (2) It ends up of connecting people together, in mutual love and compassion with each other.
C- IMPLEMENTATION IN TODAY’S LIFE
These ayahs from 2:178 to 2:182 describe Allah’s commandments related to two importance aspects (1) Qisaas and (2) Wassiyaat. Both of these concepts have to be applied in our day-to-day life, by keeping in mind that Allah’s Deen is Haqq, based on Allah’s Solid judicial principals with justice, adal and Qist at its best with the basic foundations of care, compassions, forgiveness and considerations for each other through uniting each other through strong bonds of love and compassion both during the life and even afterwards through one’s wassiyat. Allah’s system of Deen which has been perfected by Allah, ordains forgiveness, pardon and Sadaqa by placing it way above revenge and compensation in any other manner, after any vital mischief or wrong doing, allowing forgiveness along with a payment in Ahsan by those who have been forgiven, uniting each other in society through forgiveness, peace & love rather than eye for an eye revenge and bloodshed. Similarly, ordaining Wassiyat upon the Muttaquee is projected as due right of our parents, our near and dear ones and we have to take care of this due right before death approach to us, making sure that there is no bias and we do not go against Haqq of any of our parents or Aqaraba. The same responsibility ordained to those who carrying out the instructions of the Wassiyat by the deceased. The basic foundation of both these guidelines are the unity of each other through compassion and care, uniting people and making sure that there is no bias, no zulm, no injustice to anyone, by anyone. Even if the person is deceased and the wassiyat shows any bias or Ism, we have been ordained to make sure that the Wassiyat is communicated as it is to the beneficiaries, but in consulted with everyone, there Is no Ism and no bias by doing the Islah, the correction, the required amendment through consultation and mutual agreement by everyone.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) EMAANUKUM (إِيمَانَكُمْ) – your EMAAN; AMNAN (أَمْنًا) AMENO (آمِنُوا ) YU’MINO’N (يُؤْمِنُونَ) MOMINEEN (لِلْمُؤْمِنِينَ). The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word EMAAN as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. However as per Qur’an, Emaan is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. X-Reference – 2:8-9, 2:26 , 2:62 , 2:85 , 2:108 , 2:121 , 2:125-126 , 2:143 , 2:254 , 2:257 , 4:136 , 5:10 , 7:179 , 8:21-22 , 10:101 , 25:73 , 27:81 , 29:2-3 , 49:14.
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eeman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read THE BOOK, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and THE BOOK becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual of Tatloo or tilawat with Eeman and pure intention to follow. Once we have firm Eeman on the BOOK and starts acting upon the guidance from the book then this is called Iqra, Tatloo or tilawat, and when these actions are clearly visible in our lives, conducts and behaviors, then the book becomes the Quran to us, otherwise it is just reading or recitation. In order to convert reading or recitation into Iqra, Tatloo or tilawat, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:02 , 2:79 , 2:87 , 2:101 , 2:109 , 2:121 , 2:144-145 , 2:183 , 2:282 , 3:07 , 3:19-20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.
QIS’AAS (الْقِصَاصُ) NEW normally translated as legal retribution. The word Qasas basically means to follow on someone’s footsteps. For instance, in the ayah 28:11 the word قُصِّيهِ is used in the meanings of trail, follow, trace, track or pursue. Similarly, in the ayah 18:64 the word قَصَصًا is used in the meanings of retracing their footsteps. Therefore, the word Qisaas means to retrace, track, follow the criminal in such a manner so that to get the payback, recompense and retribution for the crime in just and equitable manner or better one – basically used in the meanings of the system of justice following, tracking, pursuing the crime so as to get the best retribution for the victims from those who committed the crimes in best possible just and equitable manner. Therefore, wherever the word Qisaas is used in Quran in the ayahs 2:178-179, 2:194 and 5:45, the word قِصَاصٌ would mean to track, follow, trace, pursue those who have committed the crime (for instance in the ayah 2:178-2:179, it’s the crime of committing Qatal), the basic purpose of which is to get the maximum justice and retribution from those who have committed such crimes. X-Reference – 2:178-179 , 2:194 , 5:45 , 18:64.
QATAL/FAQTALO (فَاقْتُلُو) QATALI (الْقَتْلَى) YAQTALU (يُقْتَلُ) means To Kill or to take the life out of someone physically; To degrade, abuse or humiliate someone, to kill confidence; To make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities. Or to deprive someone of knowledge, education & training or block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Riz by inventing untruth about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Therefore, in the ayah when it says to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:190-191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
HURRU (الْحُرُّ) & HURRI (بِالْحُرِّ) NEW normally translated as free. The word means warm and heat as in the meanings of Hararat – for instance in the ayah 9:81 the word Al Harar is used to describe heat and warmth as “…they said ‘do not go in the harar” say “ the fire of the hell would be more intense in harrar….” Thus here the word is used in the meanings of warmth, heat and temperature. The word is used in similar meanings in the ayah 16:81 and 35:21. Basically it means anything which is warm, and alive as in the ayah 3:35 “ when the wife of Imran said ‘my Rabb indeed I have pledged to you what is Muharar (Alive, warm) in my womb…” Here the word is used in the meanings of anything which is alive as in a life. It is used in the similar meanings in the ayah 2:178 as in a life for a life. X-Reference – 2:178 , 3:35 , 9:81 , 16:81 , 35:21.
ABD (عۡبُدُ) AABIDUN (عَابِدُونَ) A’EBADI (عِبَادِهِ) TA’BUDUNNA (تَعْبُدُونَ) NA’BADO – نَعۡبُدُ & A’BDU (الْعَبْدُ) & A’BIDI (بِالْعَبْدِ) – the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel. Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, keeping in mind, the concept of “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance. X-Reference – 2:21 , 2:23 , 2:83 , 2:90 , 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:70-71 , 29:17, 34:40-41 , 36:60-61 , 51:56-57.
NISSA (نِسَاءَ) UNSAA (وَالْأُنْثَىٰ) UNSAAI (بِالْأُنْثَىٰ) In Quran the word is normally translated as wives, women but it basically means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49, 2:178, 2:187, 2:223, 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11.
MA’ROOF (بِالْمَعْرُوفِ) NEW normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat for the parents and the Aqrabiin with Maruuf” Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17.
AHSAN (أَحْسَنُ) AHSAAN (بِإِحْسَانٍ) HUSAANI (ِحْسَانًا) HUS’NAN (حُسْنًا) HUSN, MOHSIN (مُحْسِنٌ), MOHSENEEN (الْمُحْسِنِينَ) means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is X-Reference – 2:58 , 2:83 , 2:112 , 2:138 , 2:195 , 3:37 , 3:14 , 3:172 , 4:69 , 4:128 , 5:50 , 5:93 , 6:154 , 10:26 , 16:96-97 , 17:07 , 17:34-35 , 18:31 , 19:73-74 , 23:14 , 25:76 , 28:77 , 32:07 , 33:52 , 35:08 , 39:10 , 40:64 , 41:33-34 , 46:15 , 55:76 , 57:18 , 64:03 , 65:11.
RABB (رَبِّ) RABB (رَبِّهِ) RABBIHIM (رَبِّهِمْ) – their RABB & RABBOIBIAT: The Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01 , 2:05 , 2:112 , 2:131 , 2:136 , 2:139 , 2:258 , 2:285-286 , 3:51 , 3:147 , 3:193 , 5:68 , 5:117 , 12:39.
RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ) & REHMAN (الرحمن) Rahman, Raheem, Raham and Rahmat, share the same basic characteristics- Raham is normally translated as the word Mercy- which does not do justice to these words. All these are derived from the characteristics that they all share with the word Rahma, which means a mother’s womb during pregnancy. Therefore, whatever Rahma means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Rahma, the child takes all it source of nourishment/survival from the Rahma; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Rahma, so much so that in order to fulfill the requirements for the child, the Rahma extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat is used, it has all these 4 broad definitions X-Reference – 2:64 , 2:228 , 3:06 , 4:01 , 6:143-144 , 13:08 , 22:05 , 31:34.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means as opposite of Na’mat&Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs ( Kufar versus Emaan) & Deeds, as in opposite to those who are true believers, muttaqueen and successful ones. X-Reference – 7:182 , 4:25 , 2:4-5 & 2:6-7 , 2:114 , 2:126 , 3:105 , 6:65-66 , 17:15-17 , 13:11 , 15:4-5 , 41:15-16 , 29:34 , 7:134-135 , 7:165-166 , 2:66 , 7:182 , 9:26.
TAQWA (َاتَّقُوا) & MUTTAQUEEN (مُتَّقِينَ) MUTTAQUOON (الْمُتَّقُونَ)TATAQUOON (تَتَّقُونَ) those who do Taqwa: Muttaqueen are those who are at the highest level of being a Muslim – by doing Taqwa- The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2: 21 , 2:44 , 2:123 , 2:177 , 2:180 , 2:224 , 3:15 , 3:101-102 , 3:114 , 5:02 , 5:93 , 6:51 , 6:153 , 9:123 , 13:34-37 , 38:28 , 47:15-17 , 91:08 , 92:17-18 , 96:12.
KHAIR (خَيْرًا) & KHA’RUN (خَيْرٌ) normally translated as better or good, the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc, whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna?…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life. To give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:61 , 2:103 , 2:180 , 2:184 , 2:197 , 2:215-216 , 2:220-221 , 2:271-273 , 3:110 , 3:198 , 4:46 , 4:127-128 , 6:17 , 7:87 , 100:03.
WAS’SI & WAS’IYAT (الْوَصِيَّةُ) & MUWASIN (مُوصٍ) THE ONE WHO WRITES WAS’YAT NEW the word Wassiyat is used in the Quran in the meanings of bequest, inheritance, estate, endowment, settlement, legacy or heritage. It’s also used in the meanings of the will – basically a set of instructions and guidelines as to the distribution of inheritance or how the estate is to be managed and run. The person who writes the will or to whom the inheritance or estate – the Wassiyat belongs, is called Muwasin. The word Wassi is also used in the meanings of the instructions or the advice or the dying wish as per ayah 2:132 by Ibrahim and Yaqoob to their children. It is used in the similar meanings as in instructions, adviced, ordained as in the ayah 4:131 as “…And we have Was’iyena on those who were given the Kitaab before you and yourseleves to do Taqwa of Allah…” here it is used in the meanings of instruction, explicit commandment and guidance. It is used in the similar meanings in the ayah 31:14 as “and we have Was’siyna upon mankind …to do Shukar for your parents and for me..” as well as in ayah 42:13. X-Reference – 2:132 , 2:180 , 2:240 , 4:11-12 , 4:131 , 5:106 , 6:144 , 6:151 -2 , 29:8 , 31:14 , 42:13 , 46:15.
QUR’BAA (الْقُرْبَىٰ) QURABAA (الْقُرْبَىٰ) AQABIREEN (الْأَقْرَبِينَ)& QARB, QAREEB, & QURBAAN the basic characteristics are to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would means all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It’s in the sense of seeking the qualities of Allah to be reflected in one’s being and to follow the God-Given Laws as perfected and given by Allah in the form of Deen in Quran. X-Reference – 2:83 , 2:180 , 3:167 , 3:183 , 4:07 , 4:36 , 4:43 , 4:135 , 5:08 , 5:27 , 5:82 , 5:106 , 6:151-152 , 9:28 , 9:52 , 9:113 , 11:64 , 17:32-34 , 18:81 , 21:109 , 22:13 , 26:214 , 30:38 , 34:37 , 34:50-51 , 35:18 , 51:27.
HAQQ (الْحَقُّ ) WITH HAQQ (بِالْحَقِّ) HAQQAN (حَقًّا). The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
IS’M (الْإِثْمِ) IS’MAHU (إِثْمُهُ) IS’MAN (ِثْمًا) & IS’MA (إِثْمَ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others. It’s also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. There in ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also as receiving taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 & 5:106. X-Reference – 2:85 , 2:181-182 , 2:203 , 2:219 , 2:276 , 3:178 , 4:107 , 4:111-112 , 5:2-3 , 5:29 , 5:106 , 6:120 , 7:33 , 24:11 , 33:58 , 52:23 , 53:32 , 56:25 , 58:8-9.
S’ULAH & AS’LAHU (وَأَصْلَحُوا) IS’LAH (فَأَصْلَحَ) S’WALEHAT (الصَّالِحَاتِ) The word S’ulah is used in the meanings of reform or to rectify, to improve or to make amends. It’s basically used in Quran in the meanings of to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in the ayah 5:39, Allah says “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create disbalance/corruption etc)- therefore the meanings of the word is to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in the meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair. In the phrase of Quran Aml-e-S’walehat with the same meanings would mean righteousness deeds- in accordance with Deen-e-Islam. X-Reference – 2:25 , 2:62 , 2:160 , 2:182 , 3:46 , 3:82 , 4:69 , 4:128-129 , 5:39 , 7:35 , 7:73 , 8:01 , 11:61 , 13:23 , 16:122 , 18:82 , 24:05 , 25:70-71 , 26:142 , 40:8 , 42:40 , 49:9-10.
GHAFR, GHAFOOR/NAGHFIR (نَغْفِرْ ) GHAFOORUN (غَفُورٌ), MAGHFIRATI (بِالْمَغْفِرَةِ) means To hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 11:114.
RAHEEM (الرحيم) as discussed and explained under the word Rahman, the word Raheem share the same characteristics as Rahma- a mother’s womb during pregnancy. Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a Privilege and it will only be with us as long as we keep choosing the right path and stay as righteous and do good deeds. This is another favor of Allah to humanity which is closely aligned with the concept of Tauba as per Quran. If we chose to be righteous and do good deeds, we need Allah’s help and blessings to keep doing good deeds and stay on righteous path, since Allah is with us being RAHEEM, we get Peace, Contentment, Prosperity and Tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem to keep that peace, contentment, tranquility and prosperity in our lives. In order to get back that Privilege, we need to do Pure TOUBA, a whole process as per Quran. After pure Touba we will get our privilege of Allah being Raheem back to us, and we will be able to stay righteous and do good deeds and get PEACE and TRANQUILITY back in our lives again. TOUBA as per Quran basically means to take a u-turn – To make a U-turn we need to carry out three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening our Emaan and continue to do righteous deeds. X-Reference – 2:54 , 2:128 , 2:143 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102.