Surah Al-Baqarah Ayah No. 188-195
Surah Al-Baqarah Ayah #188-195 (2:188-195)
A- Translation
١٨٨ وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ
[Quran 2:188] And do not Ta’kulu (تَأْكُلُوا) your wealth amongst yourselves with Baatil (بَاطِلِ), nor offer it as bribes to the officials in order to Ta’kulu (تَأْكُلُوا) a Fariqan (فَرِيقًا) of other people’s wealth with Ismi (بِالْإِثْمِ), while you know.
١٨٩ يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
[Quran 2:189] They ask you about the Hillati (الْأَهِلَّةِ). Say, “They are Mawaqitu (مَوَاقِيتُ) for people, and for the Hajj (الْحَجِّ).” And it is not Birra (الْبِرُّ) that you approach the Buyuuta (الْبُيُوتَ) from their backs, but the Birra (الْبِرَّ) is the one who is Muttaqqi (اتَّقَىٰ) and approach the Buyuuta (الْبُيُوتَ) from their main entrance. So, observe Taqwa (وَاتَّقُوا) of Allah, so that you may succeed.
١٩٠ وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
[Quran 2:190] And Qaatilu (قَاتِلُوا) in the Sabeel (سَبِيلِ) of Allah those who Qaatilu (يُقَاتِلُونَكُمْ) you, but do not commit aggression. Indeed, Allah does not love the aggressors.
١٩١ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ ۚ وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَاءُ الْكَافِرِينَ
[Quran 2:191] And Qatal (اقْتُلُوهُمْ) them wherever you apprehend them, and expel them from where they had expelled you. For Fitna (الْفِتْنَةُ) in Qatal (الْقَتْلِ) is intense. But do not Qatal (تُقَاتِلُوهُمْ) them at the Masjid (الْمَسْجِدِ) il Haraam (الْحَرَامِ), unless they Qatal (يُقَاتِلُوكُمْ) you there. If they Qatal (قَاتَلُوكُمْ) you, then Qatal (فَاقْتُلُوهُمْ) them. Equivalently is the retribution of the Kaafireen (الْكَافِرِينَ).
١٩٢ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 2:192] But if they refrain, then indeed, Allah is Ghafarun (غَفُورٌ) Raheem (رَحِيمٌ).
١٩٣ وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انْتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ
[Quran 2:193] And Qatal (َقَاتِلُو) them until there is no Fitnatun (فِتْنَةٌ) left, and Deen (لدِّينُ) of Allah prevails. But if they refrain, then do not Au’Dwan (عُدْوَانَ) except against the Zwalimeen (الظَّالِمِينَ).
١٩٤ الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ۚ فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
[Quran 2:194] The Shahar (الشَّهْرُ) of Haram (الْحَرَامُ) is for the Shahar (الشَّهْرُ) of Haram (الْحَرَامُ) and Qisaas (قِصَاصٌ) is for Hurumaatu (الْحُرُمَاتُ). So, whoever commits aggression against you, then retaliate with similar to what he/she has committed against you and observe Taqwa (اتَّقُوا) of Allah, and know that Allah is with the Muttaqueen (الْمُتَّقِينَ).
١٩٥ وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
[Quran 2:195] And spend in the Sabeel (سَبِيلِ) of Allah, and do not throw yourselves with your own hands into destruction, and do Ahsaan (أَحْسِنُوا). Indeed, Allah loves the Mohsineen (الْمُحْسِنِينَ).
B- THE CONCEPT:
The ayah 2:188 gives us important guidelines related to the Kulu of other’s wealth and spending of one’s own. In the ayah 2:188 when Allah says “And do not Ta’kulu your wealth amongst yourselves with Baatil…”. This is an explicit instruction by Allah, which means that it’s an order, a commandment of Allah that we cannot consume, utilize, put into use, Amwal – wealth, property, title, designation, money, valuables, whether it is our own or those of others, with Baatil. This means that Amwaal whether ours or those of others cannot be consumed, put to use or utilized on the basis of falsehood; as destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings and/or to destroy human faculties and capabilities; for death, destruction, disability and sufferings; for causing failures and disappointments for others in any walk of life; for causing decline, hatred and dislike of people without haqq; and for causing divisions and animosity/fights amongst nations. Therefore, amwaal cannot be used in any shape or form in order to cause destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective.
The continuation of this commandment into the next phrase that “ …nor offer it as bribes to the officials in order to Ta’kulu a Fariqan of other people’s wealth with Ismi, while you know” Here again it is an explicit instruction by Allah, an order, a commandment that, Amwaal cannot be offered as a bribe to those in authority, in order to consume, utilize a portion of other’s people Amwaal with Is’m. This phrase shows the basic purpose of such bribing of the official is to Kulu/consume a portion of other’s wealth with Is’m – meaning that basic aim is either to destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others or to acquire such wealth, power or comfort that one gets without his/her due right, of someone’s share, without earning it or without making any efforts for it. Both of these acts are prohibited as per this ayah, i.e. bribing the official by any means and acquiring someone’s else’s wealth without right with Is’m – causing pain and suffering, or acquiring any amwaal without due right, without earning for it or making any effort for it.
The next ayah 2:189 advising us what is dedication in deen and right way of getting Hidayah – the first phrase- “They ask you about the Ahillati… “. The word Ahillati is normally mistranslated as moon, but the meanings of this word are dedications, devotions, loyalties, commitments, or pledges. Therefore, when in 2:189 the phrase يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ means.” They ask you about Ahillati (dedications, commitments, devotions, pledges)”. This is further clarified in the subsequent phrase of the ayah as “…Say, “They are Mawaqitu for people, and for the Hajj.” This phrase clarifies the meaning of the word Hillati as dedications/commitments/devotions/pledges – i.e., people must be on time to show dedication, they must appoint a time and set deadlines to show dedication. They must respect timings, and also for the Hajj which is a process that requires dedication of people to get the hidayahs through appointment of their time and resources by setting deadlines to show dedication in getting the Hidayah. When Allah says that “..Al (the) Hillati is for the Hajj..” it means that the process of Hajj, which is a personal firm commitment and dedication of a person to endeavor a learning process by appointing set dedicated time and set deadlines of getting out from darkness to the light of Allah’s Hidayah through probing, investigating and evidence gathering in order to come back to the pure and good fitrat of our nature as per our birth. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence, Tazkiyaah (cleaning/cleansing) of soul. This brings out a person from the darkness to the light, through the understanding of Hidaya. In that process out of which not only one gets the understanding of the Hikmat/wisdom behind Allah’s Deen, but one also gets to witness the benefits of the Hidayah with their own selves through its practical implementation once it’s truly followed. In order to carry out this process, Al (the) Hillati is the basic first step, i.e. to make a firm commitment, a dedication to start and complete this whole process and then live life in accordance with the Hidayah.
The next phrase of ayah 2:189, Allah used the word Al-Bayuut, the word here is not just Buyyuta (as in plural of Ba’ait) but the word “AL” means “THE” is added, which shows that here Allah is talking about Al-Bayuut as in plural, as we all know that, here Al-Bayuut is not just any houses or house in a general sense but those houses in which Allah’s hidayahs and commandments have been established, any momin’s house where Zikr Allah is being done, the Bait – the Bayuut, are those houses of the momins, representing the bait of Allah, wherein people follow Allah’s commandments and guidance as ordained by Allah. Therefore the phrase in ayah 2:189 “…And it is not Birra that you approach the Buyuuta from their backs, but the Birra is the one who is Muttaqqi and approach the Buyuuta from their main entrance. So, observe Taqwa of Allah, so that you may succeed”. When Allah says that it’s not Birra that you approach these from the back side, but Birra is that you observe Taqwa and approach from the main entrance i.e. approach the Bayyut in the right manner, the main entrance, as is defined under the term observing Taqwa, which means to follow Allah’s laws by being extra careful, Therefore this phrase is basically advising us that in order to learn Deen, to acquire Allah’s hidayahs and to follow the hidaya, the basic approach should be in the right manner, as is ordained by Allah in Quran. Many a times, we seek other entrances, wrongful ways and means to approach Allah’s Deen through entrances which are termed as back doors/back sides in order to get some worldly benefits or such as following books other than the Kitaab, following other people, other than what Allah is saying in Quran, or following what others have understood of the Kitaab rather than approaching the Hidayah/Quran directly in the rightful manner whereby we read, understand, and take guidance from the Hidayah itself, which is required to be done through the process of Hajj a learning process of thinking, pondering, spending a dedicated time, set a deadline to attain Allah’s Hidayh from Quran. This guidance is not only defining the word Birra but is also giving us an important guideline of observing Taqwa, which is aligned with the process of Hajj- a process through which a person establishes his/her own house as a Momin’s house i.e., Al-Bai’t- the Ba’ait- the house of Allah.
In the ayahs 2:190 to 2:193 the word Qatal is used, not in terms of physically or metaphorically killing someone, but in the manner of fighting, physically or metaphorically. Therefore, when in the ayah 2:190, Allah says “And Qaatilu in the Sabeel of Allah those who Qaatilu you, but do not commit aggression. Indeed, Allah does not love the aggressors.” Its not talking about murdering or killing people, it is talking about fight ONLY those who are fighting with you in the path of Allah, specifically asking us not to commit aggression, just fight in the similar manner or to the extent of what they are fighting with you while you are on the path of Allah. As we know the path of Allah is not a physical road, it is when you are in the process of implementing Allah’s Deen practically, then whoever is fighting with you, creating stumbling blocks for you in whatever manner, you respond in similar manner. Here Allah’s commandments are very clear by saying “…but do not commit aggression. Indeed, Allah does not love the aggressors”. That is not to transgress in any manner, just to response in the same manner that is what Allah is asking us to do. For instance, if someone is fighting you in terms of verbally going against you, you cannot go on and start physically assault to the individual, you will have to fight the person in the same manner and in the same limit to which he/she is fighting with you.
The next ayah 2:191 “And Qatal them wherever you apprehend them, and expel them from where they had expelled you”. Here again the instructions from Allah is very clear, that is to fight only those who are fighting you and to expel only those who had expelled you; therefore this is only the response in the like manner. The next phrase “…For Fitna from the Qatal is intense.” Is the mostly misinterpreted and mistranslated as Fitna is more intense than Qatal; which is an extremely wrong interpretations of this phrase. The phrase is وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ i.e. Fitna in/from (min) the Qatal is intense (Ashad/shaded). Which actually shows the inclination of Quran to avoid Qatal in all manners unless and until compelled and only as a response since the Fitna (test/trial) from Qatal is extremely intense. This is further clarified by the subsequent phrase that “… But do not Qatal them at the Masjid il Haraam, unless they Qatal you there. If they Qatal you, then Qatal them. Equivalently is the retribution of the Kaafireen.” That is you can not fight them at the locations where Allah’s laws have been established (Masjid Al haram) unless and until they fight you there since whatever they (the Kaafireen) will do you have to retaliate it with the same-equivalent manner. The next ayah 2:192- “But if they refrain, then indeed, Allah is Ghafarun Raheem.” Showing that in case if they start to fight, but later on refrain, then you should refrain too, since Allah is Ghafurun Raheem, as time and again, Allah asks us to be forgiving, kind, compassion, even in the face of aggression, if they stop, discontinue or refrain, then we must forgive them and let go.
The next ayah 2:193 is also mistranslated and misinterpreted as “kill those until there is no fitna left and they become part of Allah’s Deen”. The phrase actually is “And Qatal them until there is no Fitnatun left, and Deen of Allah prevails…” it is very clear in terms of saying that fight them until their fitna of creating bottlenecks, hurdles in the establishment of deen, their aggression and fighting ends, and the Deen of Allah prevails, finally established. We all know there is no compulsion in deen, we cannot force any one to convert Islam. At times in most of the situations, the criticisms and aggressive approaches can be handled with kindness, logic, reasoning, and compassion. But if they resort to aggression in terms of fighting in whatever way, we should respond in the like manner until the fitna – the aggression, the fighting remains no more and Allah’s Deen prevails/established. This is further clarified in the next phrase “..But if they refrain, then there is no Au’dwan (injustice/Hostility/aggression) except against the Zwalimeen.” This is aligned with the preceding ayah 2:192 which tells us that if they refrain, stop, discontinue the aggression and the fighting, we should stop as well and we should discontinue the fighting. The exception here is only for the Zwalimeen, which means that if someone has done Zulm, then one should continue the fight with them. Quran has used word Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others.
The next ayah 2:194 The Shahar of Haram is for the Shahar of Haram..” As we know the phrase Shahar of Haram is used here in the meanings of specific period, duration or times within the boundary of which, everything has to be done as per defined rules and going outside of those boundaries are strictly prohibited. Thereforeالشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..” Keeping in mind the guidance related to Qisaas as in the ayahs 2:178-179 which basically command us instead of the natural inclinations of us as humans to take revenge of a life for a life, the A’bdu (Allah’s Abid) for the A’bdi (Allah’s Aabid), the Nissa (any weaker segment of society – women, children, elderly, weak etc.) for the Nissa (any weaker segment of society – women, children, elderly, weak etc.), the Qisaas is to 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 (Something that looks good/pleasant, to create balance to eliminate Fasad, no expectation of any return, a step up of Ad’al to give someone more than what their Haqq is). The 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..” which is very obvious it is saving life since instead of Qatal another life. Therefore, through these ayahs, forgiveness and a Maroof payment to the victims has been ordered by Allah.
With the next phrase of the ayah 2:194, here again the aspect of not going beyond boundaries, transgressing beyond the boundaries of defined rules and regulations is stressed as it is stressed in the last phrase of the ayah 2:194 “So, whoever commits aggression against you, then retaliate with the like of what as he/she has committed against you..” is telling us that whatever aggression is committed against you has to be retaliated in the same manner but we cannot transgress, exceed these defined boundaries. Therefore, when Allah is saying “…and observe Taqwa of Allah, and know that Allah is with the Muttaqueen”, it is important to keep in mind that we need to follow these rules and boundaries of Allah by being extra careful (observe Taqwa) as Allah is with the Muttaqueen, only when and if we follow these rules, by being extra careful, observing Taqwa, would bring us the support by Allah.
The Ayah 2:195, is basically giving us a very clear guidance not only in terms of where to spend our wealth (as in ayah 2:188) but also in terms of spending whatever Allah has given us as Allah’s Fazal. When Allah says “And spend in the Sabeel of Allah,” this is an all-encompassing phrase in terms of spending whatever Allah has given to us as Fazal, be it our Amwaal, wealth, title, property, money etc., or other aspects of Fazal, such as our knowledge, our resources, our faculties, our intellect, all of it have to be spend for the benefit of others and Allah’s other creations and then and only then it would be termed as spending on the path of Allah. The next phrase is basically describing not only the bad acts as mentioned in the ayah 2:188 but is also advising us against hoarding and holding of wealth by our teeth and accumulating it in our own pockets as this will go against Allah’s guidance and throw us in destruction by saying that “..and do not throw yourselves with your own hands into destruction…” That means that whenever we spend for our own self-interests with baatil and with Is’m, we are in fact throwing our own selves into destruction.
The last phrase of Ayah 2:195 is basically an all-encompassing phrase which pertains to each and every aspect of our life, including, our Amwaal and our dealing with others. “..and do Ahsaan. Indeed, Allah loves the Mohsineen”. This phrase is therefore telling us is very clear and explicit manner to always do something that looks good/pleasant to others; always endeavor to fill the void/lack for others; do good acts for others and to give something or do something for others as Ina’am, i.e., not in expectation of any return and to always endeavor to have best /excellent treatment towards others, that is to give/deal with others by giving more than what their Haqq towards you and taking from others less that your own Haqq towards them. When Allah says that Allah loved the Mohiseen, this ayah is after the ayahs of fighting those who are aggressive towards one. Shows that on one hand Allah is advising to retaliate in the same manner, and at the same time Allah is saying if they refrain, not only that you should refrain but do no injustice/hostility/transgression and do Ahsan to everyone and others at all times, since Allah loves the Mohsineen.
C- IMPLEMENTATION IN TODAY’S LIFE
These Ayahs from 2:188 to 2:195 are giving us three important Divine guidance that we can apply in today’s day and age:
- While we remain steadfast in exploring, understanding and applying the Hidayah, if and when we face any aggression in this path of Allah, we have to respond in the same manner, while keeping in mind that we can not transgress and also if they refrain, we have to refrain as well. At our end, our endeavor, our basic objective should always remain to establish Allah’s Deen which is built on the foundations of love, forgiveness, compassion, care, justice, Haqq, equality and considerations for everyone.
- The second most important guidance we receive from these ayahs as to how we should spend our Amwaal, our wealth, property, title, designation, authority, resources, faculties and capabilities at all times, by making sure we remain within the boundaries of deen and always spending for the benefit of others and for the benefit of other creations of Allah, including mankind. Under no circumstances can we use our Amwaal, resources to go against Haqq of anyone, to bribe the officials, to seek to take anyone’s else Amwaal through unfair means, which is not our right.
- The Third most important lesson we have learned from these ayahs is to endeavor to be a Mohsin, a person who does Ahsan, not just in terms of doing our best and excellent behavior for everyone, but actually going a step further in terms of Adal by giving to others, better than what is their due right towards us and getting from them less than what we deserve: to do things for others, to give things to others, to spend for the benefit of others, without any expectation of any return- this is called extending Allah a Qard e Hasna, and putting forth for our nafs for our hereafter.
Footnotes:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
D- THE KEY-WORD VOCABULARY:
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu- normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…”here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:168, 2:172, 2:174, 3:49, 4:02, 4:04, 4:10, 5:04, 5:66, 5:88, 6:118, 6:141-142, 7:31, 7:161, 8:69, 15:3, 16:69, 16:114, 20:54 , 20:81 , 22:28 , 22:36 , 23:51.
BAATIL (بَاطِلِ), is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81. This means that Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of the word Na’mat as in ayah 16:72 or 29:67. As we know the meanings of the word Na’mat is peace, contentment, safety/security from lawlessness & destruction; success and prosperity in all walks of life; benchmark, role model, height; and unity of nation in terms of common beliefs, purpose and set of values. As an opposite to the word Na’mat, the word Ba’til would therefore mean death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference – 2:42, 2:188, 2:264, 3:191, 4:161, 7:118, 7:139, 7:173, 8:08, 10:81, 16:72, 17:81, 29:48, 29:67, 30:58, 31:30, 34:49, 38:27, 40:78, 42:24, 45:27.
FARAQ/FARAQNA (فَرَقْنَا) or FURQAN (وَالْفُرْقَانَ), NUFFARIQU (نُفَرِّقُ) FAREEQ (فَرِيقًا) means to separate, divide, to make distinctly clear; to be separated or divided. Therefore, in the ayah 2:136 the prhase “we Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Alfarq is used for a scale, a criterion; Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:50 , 2:53 , 2:75 , 2:102 , 2:136 , 2:146 , 2:185 , 3:04 , 3:84 , 3:103-105 , 4:150 , 5:25 , 5:70 , 6:159 , 7:30 , 8:29 , 9:122 , 24:47-48 , 30:94 , 30:32 , 42:13-14 , 65:02 , 77:04.
IS’M (الْإِثْمِ) IS’MAHU (إِثْمُهُ) IS’MAN (ِثْمًا) & IS’MA (إِثْمَ) BI-ISMI (بِالْإِثْمِ) – with Is’m – AMENDED 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. 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 or 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.
HILLATI (الْأَهِلَّةِ) NEW normally mistranslated as moon in the ayah 2:189, but this word is not used in the meanings of moon in this ayah. It’s used in Quran in the meanings of dedications, devotions, loyalties, commitments, or pledges for instance in the ayah 2:173 the phrase “. Ahilla (dedicated) to other than Allah…”. The word is used in the similar meanings and context in the ayahs 5:03 , 6:145 and 16:115. Therefore, in ayah 2:189 the phrase يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ means.” They ask you about Al (the) Hillati (means dedications, commitments, devotions, pledges)”. This is further clarified by the subsequent phrase as “…Say, “They are Mawaqitu for people, and for the Hajj.” Clarifies the meaning of the word in the meanings of dedications, pledges or commitment, which basically distinguish by the Mawaqitu of people and is for the Hajj which is also a process with dedication of people to get hidayah. X-Reference – 2:173 , 2:189 , 5:03 , 6:145 , 16:115.
MAWAQITU (مَوَاقِيتُ) NEW normally mistranslated as timings, but the word has much more depth. For instance, in the ayah 44:40 “Indeed the day of judgment is the Meqaat of everyone”. Here the word Meqaat is used in the meanings of the appointed time, deadline, or the end of the temporary period of test as in the goal, aim, target or the end of that test. The word is used in the similar meanings in the ayah 56:50. Similarly, in the ayah 26:38 the word is used in the meanings of an appointed time. In the ayah 78:17 the same word is used as in إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا that is “Indeed the day of judgment is an Meeqatan” That is appointed time, deadline, or the end of the temporary period of test as in the goal, aim, target or the end of that test. Similarly, in the ayah 2:189 it is used in the phrase that “They ask you about Al (the) Hillati. Say, “They are Mawaqitu for people….”, used in the meanings as people must be on time to show dedication, appointed a time, set deadlines to show dedication, respect timings, and also for the Hajj which is also a process with dedication of people to get hidayahs through appointed a time and set deadlines to show dedication in deen. X-Reference – 2:189 , 7:142-143 , 7:155 , 26:38 , 44:40 , 56:50 , 78:17.
HAJJ (حَجَّ) AMENDED basically means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eitgh Hajjan” here the word is used in the meaning of the years as in eight years. The word also shares the same characteristics of meanings as the word Hujjat as in argument, investigation, enquiry or gathering of information through the use of reasoning and faculties as in the ayah 40:47 “as in argue, investigate, enquiry, asking amongst themselves” or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in the ayah 6:149 the phrase قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ – Say that to Allah belongs the Hujjat Al Baaligha” referring to the Quran as the conclusive, best argument/evidence. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence/ truth- a whole process of getting out from darkness to the light of Allah’s Hidayah and to come back to the pure and good fitrat of our nature as per our birth. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence, Tazkiyaah (cleaning/cleansing) of soul. This brings out a person from the darkness to the light, through the understanding of Hidaya. In that process out of which not only one gets the understanding of the Hikmat/wisdom behind Allah’s Deen, also gets to witness the benefits of it with their own selves, once truly follow the hidyah, as referred in the ayah 22:28 “That they may witness the benefits for themselves, and during the period of knowledge, may do the Zikr of Allah’s name upon the Rizq that Allah has provided. So, consume from it, and spend for the benefit of the Faqueer”. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fadal/Fazal for the benefits of others. X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.
BIRRA (الْبِرَّ) BARRE (بِالْبِرِّ), normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In a nutshell in Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference – 2: 44 , 2:177 , 2:189 , 2:224 , 3:92-93 , 3:193 , 3:198 , 5:02 , 6:59 , 17:67-68 , 19:14 , 19:32 , 52:28 , 58:09 , 60:08 , 76:05 , 80:14-16 , 82:11-13 , 83:18.
BA’AIT (الْبَيْتَ) BUYUUTA (الْبُيُوتَ) – in plural- normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word جَعَلْنَا is used to in the context of making. Whenever the word جعل is used that means that the making of anything is done without the help of any physical material. Quran uses the word جعل for making of day and night or making of zodiacal signs because no material is required in the making of day, night and zodiacal signs. Therefore, in the ayah 2:125 the word جعل is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly Refer Ayah 24:35 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (36) in the Ba’ayut – the houses which Allah has ordered to be raised and that His name be done Zikr therein; Yussabiahu-exalting Him within them in the morning and the evenings”. Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in the Quran Allah talks about the Ba’ait, Allah is basically talking about the house, could be the house of the righteous, a place on land represent house of Allah where people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the principals – the qawaiiad of Deen as per ayah 2:125-127, the laws and regulations of Allah as mentioned in Quran. X-Reference – 2:125-127 , 2:158 , 3:96-97 , 5:02 , 5:97 , 8:35 , 11:73 , 22:26 , 22:29 , 22:33 , 33:33 , 52:04 , 71:28 , 106:3.
TAQWA (َاتَّقُوا) & MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) – those who observe taqwa; TATTAQUOON (تَتَّقُونَ) – observe Taqwa & YATTAQUN (يَتَّقُونَ) – they observe Taqwa – ATTAQQI (اتَّقَىٰ) the one who observe 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.
QAATILU (قَاتِلُوا)- YUQATILUKUM (يُقَاتِلُونَكُمْ) they Qaatil you, QATAL (اقْتُلُوهُمْ) them; FAQTALO (فَاقْتُلُو) & QATALI (الْقَتْلَى)- means To Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also 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.
SABEEL (سَبِيلِ) AMENDED Sabeel means a way, an option, a route, a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path or way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.
FITNA (الْفِتْنَةُ) FITNATUN (فِتْنَةٌ) AMENDED normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in much broader sense. The basic characteristics of the meanings of the word Fitna is derived from the process of melting gold or silver in hot temperatures to remove impurities from it. Similarly, Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. Thus, it is used in Quran in the meanings of test or trial in both good and bad ways for instance in the ayah 20:131 “And do not extend your vision towards those by which we have given benefits to some types of your, the enjoyment of worldly life by which we lenaftenahim them..” means in the meanings of test and trials though Allah’s blessings. In the ayah 6:53, Allah says “We have Fitnan some of them through some of others so that they say who are these who have been preferred by Allah over us. Is not Allah aware of those who are Shakireen” Here the word is used in the meanings of test and trails so as to distinguish Shaakireen from Kafireen. Similarly in the ayah 16:110, “Then Indeed, your rabb, to those who immigrated, after they have been Futenu, did Jihaad and did Sabar..” Here again its used in the meanings of testing and trials that brought out the best in people, in terms of their ability to do Sabar and do Jihaad. The word is used in the similar meanings in the ayah 9:126 “Do they not see that they are Yuftenoon, once or twice a year, but they do not do Touba neither do they do Zikr.” Hence here the word is used in the meanings of such testing periods, challenging times, hard and difficult times as well as such trials that could lead to bringing out the best in people, would lead to doing Touba and doing of Zikr. Used in the similar meanings in the ayah 20:90. It’s also used in the meanings of tempting away from, diverting away from or misleading for instance in the ayah 5:49 “…Do not follow their inclinations and beware of them, lest they Yuftinooka (tempt you away) from what Allah has revealted..” It’s used in the same meanings in the ayah 4:101 as in the meanings of tempting, misleading, diverting away from. Used in the similar meanings in the ayah 7:27 as “O children of Adan, let not Shaiytan Yuftenanakum (tempt you away from) as has exited your forefather from Jannah”. In addition to this, it’s also used in Quran in the meanings of burning, Azaab, trouble, harm, oppression, opposition or war in Quran. X-Reference – 2:102 , 2:191 , 2:193 , 3:07 , 4:91 , 4:101 , 5:49 , 5:71 , 6:23 , 6:53 , 7:27 , 8:28 , 9:47-49 , 9:126 , 16:110 , 20:40 , 20:85 , 20:90 , 20:131 , 25:20 , 29:03 , 38:34 , 39:49 , 44:17 , 64:15 , 74:31 , 85:10.
SAJDA (اسْجُدُو), SAJOOD (السُّجُودِ) MASJID (الْمَسْجِدِ) MASAJID (مَسَاجِدَ): The word Sajd, Sajood or Sajda is used in Quran in terms of meanings which are more than simple physical movements. As per Quran the word means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. The word Masjid or Masaajid (plural of Masjid) is used in Quran, it means a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:34 , 2:58 , 2:114 , 2:125 , 2:144 , 2:149-150 , 7:11-12 , 9:107-110 , 15:31-32 , 16:48 , 17:61 , 18:50 , 20:70 , 20:116 , 25:60 , 38:72 , 41:37 , 48:29 , 68:42-43 , 96:19.
HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) & HARAMA (حَرَّمَ) AL HARAM – (الْحَرَامِ) AMENDED the basic characteristics of the meaning is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It’s also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. For instance, in the ayah 2:194الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah, the ba’ait il Haram, a sanctuary for the people, and the Month of Haram and the al hudaa…”. X-Reference – 2:144 , 2:149-150 , 2:173 , 2:191 , 2:194 , 2:196 , 2:198 , 2:217 , 5:2 , 5:97 , 8:34 , 9:5 , 9:19 , 9:28 , 17:1 , 22:25 , 48:25 , 48:27.
KUFR (لْكُفْرَ) KAFARO (كَفَرُوا), KAAFIR, KAAFIREEN & KUFFARAN (كُفَّارً): Kafir is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e. Allah’s Ayaat. – Both types of Ayaat i.e. the Words of Allah in Quran and Work of Allah i.e. the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24 , 2:26 , 2:28 , 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.
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.
DEEN (دِّيۡنِ ) is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters. (2) Obligations- under Debt to obey Quran, for a defined period. (3) Rewards and punishment/judgment & (4) Nature & Fitrat. If we combine all the above meanings, Deen is basically defined by Quran as those rules, regulations, set of instructions, the commandments; a complete code of conduct, a way of life as provided to us by our creator- Allah, which defines the boundaries of our freedom & our restrictions. We need to comply with these God-Given rules as we are indebted for a specified term (until our death) to these rules. On the basis of these God-Given rules, compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature aiming to bring out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. X-Reference – 2:132 , 2:282 , 3:19 , 4:11-12 , 9:36 , 12:76 , 24:25 , 37:20 , 56:86 , 30:30-32 , 5:03 (Deen perfected by Allah & as Na’mat).
ADUWWUN (عَدُوٌّ) AU’DWAN (الْعُدْوَانِ) or AU’DU (عَدُوًّا) means distance- al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq- meaning friend- so as an opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’da, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. The Word Au’dwan basically means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. X-Reference – 2:36 , 2:61 , 2:65 , 2:85 , 2:97-98 , 2:168 , 2:194 , 2:229 , 3:112 , 4:101 , 4:14 , 4:154 , 5:02 , 5:64 , 5:78 , 5:82 , 5:94 , 6:142 , 7:22 , 7:163 , 8:60 , 9:120 , 18:28 , 20:39 , 28:15 , 35:06 , 41:34 , 46:06 , 60:04 , 60:78 , 65:01.
ZWALIMOON (ظَالِمُونَ) ZALIM/ ZWALIMEEN (الظَّالِمِينَ) ZWALIMOON (ظَالِمُونَ) & AZLAMU (أَظْلَمُ) means to go against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force. Zwalim or Zwalimeen are those people who go against someone due rights or who take over by force someone else’s property or things; those people who do not give people their due right as per their entitlement and Mazloom is that the one against whom the Zulm takes place; For instance in the ayah 3:117 “The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have done Zulm on themselves and destroys it…” Zulm also means darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confused, not clear, kept in the dark, not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight; Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; X-Reference – 2:19-20 , 2:35 , 2:91 , 2:114 , 2:124 , 2:140 , 2:229 , 2:272 , 2:281 , 3:86 , 3:117 , 6:122 , 7:44 , 7:148 , 10:27 , 14:05 , 14:34 , 17:33 , 18:33 , 27:14 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.
SHAHR (شَهْرُ) normally translated as month only, but in Quran the word is also used in the meanings of period, time periods, duration, eras, times, periods, intervals, phases, stages, or points of time. For instance, in the ayah 2:194, 2:185, 2:197, 2:217, 5:02, 34:12 in all of these ayahs, the word Shahar is used not in the meanings of the month or months, but more in the meanings of duration, times or periods of certain situation/processes etc. Where as in other places such as ayah 2:226, 2:234, 4:92, 46:15, etc. it’s used in the meanings of months – as in calendar months. X-Reference – 2:185 , 2:194 , 2:197 , 2:217 , 2:226 , 2:234 , 4:92 , 5:02 , 34:12 , 46:15.
QIS’AAS (الْقِصَاصُ) 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.
AHSAN (أَحْسَنُ) AHSAAN (بِإِحْسَانٍ) HUSAANI (ِحْسَانًا) HUS’NAN (حُسْنًا) HUSN, MOHSIN (مُحْسِنٌ)- the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural 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.