Surah Al-Baqarah Ayah No. 216 to 220
Surah Al-Baqarah Ayah #216-220 (2:216-220)
A- Translation
٢١٦ كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
[Quran 2:216] Kutiba (كُتِبَ) to you is the Qitaal (الْقِتَالُ), even though you dislike it. But maybe you dislike something while it is Khair (خَيْرٌ) for you, and maybe you like something while it is Sharr (شَرٌّ) for you. And Allah knows what you do not know.
٢١٧ يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
[Quran 2:217] They ask you about the Qitaal (قِتَالٍ) in the Shahr il Haram (الشَّهْرِ الْحَرَامِ). Say, “Qitaal (قِتَالٌ) therein is great; but repelling from the Sabeel (سَبِيلِ) of Allah, and to do Kufar (وَكُفْرٌ) of it, and the Masjid il Haram (َالْمَسْجِدِ الْحَرَامِ), and the eviction of its people therefrom are greater near Allah. And Fitna (َالْفِتْنَةُ) from Qatal (الْقَتْلِ) is greater. And they will not cease to Qatal (يُقَاتِلُونَكُمْ) you until they turn you back from your Deen (دِينِكُمْ), if they are able to. And whoever among you turns back from his/her Deen (دِينِهِ), and dies while being Kaafir (كَافِرٌ), then those are the ones whose deeds have become worthless in this worldly life, and in the Akhira (وَالْآخِرَةِ). Those are the companions of the Fire, abiding in it forever.
٢١٨ إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ
[Quran 2:218] Indeed, those who have Emaan (آمَنُوا), and those who have Haajaru (هَاجَرُوا) and Jaahad (وَجَاهَدُوا) in the Sabeel (سَبِيلِ) of Allah; those look forward to Allah’s Rahmat (رَحْمَتَ). And Allah is Ghafurun (غَفُورٌ) Raheem (رَحِيمٌ).
٢١٩ يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
[Quran 2:219] They ask you about the Khimir (الْخَمْرِ) and the Maisir (وَالْمَيْسِرِ). Say, “There is great Is’m (إِثْمٌ) in them, and benefits for people, but there Is’m (وَإِثْمُهُمَا) is greater than their benefit.” And they ask you about what they should spend. Say, “The Af’wa (الْعَفْوَ).” Thus, Allah Make it Bayyin (يُبَيِّنُ) the Ayaat (الْآيَاتِ) to you, perhaps you will ponder,
٢٢٠ فِي الدُّنْيَا وَالْآخِرَةِ ۗ وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ ۖ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
[Quran 2:220] concerning this world and the Akhira (وَالْآخِرَةِ) – And they ask you about the Yataama (الْيَتَامَىٰ). Say, “Islaah (إِصْلَاحٌ) for them is Khair (خَيْرٌ). And if you associate with them, then they are your brethren.” And Allah knows the Faasid (الْمُفْسِدَ) from the Muslihi (الْمُصْلِحِ). And if Allah willed, Allah could have not Anata (لَأَعْنَتَكُمْ) you. Indeed, Allah is Aziz (عَزِيزٌ) All-Wise.
B- THE CONCEPT:
In the earlier ayahs 2:212-215 wherein we have been advised by Allah that whatever Allah’s Fadal/bounties & Na’mat Allah has given us, we have to clean it, purify it by spending, utilizing and using it for the benefit of others, be it our wealth, property, valuables, our faculties, our resources, or our knowledge. These ayahs from 2:216 to 2:217 are giving us important divine commandments and guidance with regard to difference situations. For instance, the ayahs 2:216 to 2:217 is in regards to doing Qitaal, when does it become mandatory upon us, against whom and under what situations.
The ayah 2:216 Kutiba to you is the Qitaal, even though you dislike it…” This ayah is clearly telling us that fight (Qataal) is not a likable way to solve a matter, an unlikeable act by Allah, and also not a part of our fitrat, our nature as humans, but Qataal has been mandatory (kutiba) upon Momineen to retaliate in certain situations as described in the ayah 2:217. Through the phrase But maybe you dislike something while it is Khair for you, and maybe you like something while it is Sharr for you. And Allah knows what you do not know. Allah is telling us that it is possible that we may dislike something but it is Khair for us when we utilize our efforts, faculties and resources which will produce desired favorable results. Since Allah is All-Knowing and All-wise. In Allah’s wisdom, the need of the hour, the Qitaal is the best response, and it is Khair in these situations. Not going for Qitaal and trying for peaceful solutions for this problem may be something that we like, but as per Allah’s infinite wisdom, for such situations, that would be Sharr- would result in destruction of human faculties, resources and efforts, causing death, destruction, lawlessness, sufferings etc.
The next ayah 2:217 “They ask you about the Qitaal in the Shahr il Haram.”. Shows that the Qitaal was enjoined during a sacred period within which normally all such things such as fighting etc. is prohibited. The next phrase 2:217 “Say, “Qitaal therein is great, but repelling from the Sabeel of Allah, and to do Kufar of it, and the Masjid il Haram, and the eviction of its people therefrom are greater near Allah. And Fitna in Qatal is greater. And they will not cease to Qatal you until they turn you back from your Deen, if they are able to…” is telling us the situations and the conditions under which the Qitaal is now being made Kutiba/mandatory, which shows that this has been enjoined as a retaliation during the sacred period, based on the actions of these Kaafireen who have done 3 important actions against the deen of Allah (1) They have been trying to repel and divert people away from the Sabeel of Allah (2) they have been doing Kufar in Sabeel of Allah and (3) They have prohibited to entre and evicted its people from the Masjid il Haram – a whole city, which is built as per the foundations of Deen, where commandments of Allah ordained in Quran has been established and no-one can be prohibited to enter and evicted from it. The basic intention of these three actions was to turn the Momineen away from the Deen. Therefore these actions of Kaafireen become much more Akbar (the greatest sins) and Qitaal becomes a lesser sin and Allah made it mandatory as an action in retaliation against them.
The next phrase “ And whoever among you turns back from his/her Deen, and dies while being Kaafir, then those are the ones whose deeds have become worthless in this worldly life, and in the Akhira. Those are the companions of the Fire, abiding in it forever. This phrase is basically talking about those who are not able to remain steadfast on Deen and due to these actions by the Kaafireen, they fell into the trap and turned back from Deen. To these Allah is saying that if they turn back from Deen and die, while being Kaafir. Besides the fact they were initially among the believers and they might have been initially also fighting against Kafireen but eventually they got into the trap of the Kafireen and lost their Eman, turning back on the Deen; then their deeds have become worthless in this worldly life and in the Akhira and they would be the companions of fire in the hell.
The next ayah 2:218 “Indeed, those who have Emaan, and those who have Haajaru and Jaahad in the Sabeel of Allah; those look forward to Allah’s Rahmat. And Allah is Ghafurun Raheem.” The word Haajaru includes both who have migrated in Deen, and is now have Emaan; they have separated themselves from Kafireen, as well as those who have physically migrated as they have been evicted from their own homes from the Masjid al Haram. This ayah is therefore talking about all those who are the Momineen, as well as Haajaru and all those who have done Jaahad in the Sabeel of Allah. They all are looking forward to and expect Allah’s Rahmat since Allah is Gafurun Raheem. The phrase Raheem is for the one who was not a Momin before accepting Emaan and has now become a Momin, doing Jaahad in the Sabeel of Allah and now after the Touba, he/she is expecting Allah’s Rahmat.
The next ayah 2:219 is talking about the Divine Instructions related to two important matters – Khimir and Maiser. 2:219 They ask you about the Khimir and the Maisir. Say, “There is great Is’m in them, and benefits for people, but there Is’m is greater than their benefit. As we know Khimir is anything that covers one’s mental and intellectual faculties, including additions of any kind, such as drugs, wine, alcohol, intoxicants, and many other addictions which also covers one’s intellectual and mental abilities such as social media, internet, blindly following someone or something with the end result of covering/hiding of one’s intellectual and mental faculties. Maisir means getting money, wealth or comfort without making any effort, or earning for it, without haq and without any hardship to earn it. In this ayah Allah is telling us that both acts are great sin, although there are benefits in both of them, but there Is’m is Akbar (greatest) than their benefits. As we know Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others. It is 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, which is also the meanings of the Maisir. Therefore Khimar and Maisir are not only the tools of shaitan but their basic aim is to cause animosity among each other and to destroy human faculties and resources, since Is’m these is Akbar (greater) than the benefits from these.
The next phrase of this ayah 2:219 “….And they ask you about what they should spend. Say, “The Af’wa/surplus.” the word is used here in the meanings of giving freely after keeping your Haq, that is whatever is there over and above your needs, should be spend for the benefit of others. The next phrase “Thus, Allah Make it Bayyin the Ayaat to you, perhaps you will ponder, (2:220) concerning this world and the Akhira.” Is telling us how Allah has made it Bayyan All of Allah’s Ayaat (be it in the Quran- as words of Allah) or Allah’s Creations (work of Allah), so that we utilize our faculties, especially our faculty of reasoning and intellect to seek knowledge of both of these ayahs and to think and ponder both for the worldly life and for the Akhira – meaning that whatever Allah has given to us in this world, is to be spend for the benefit of others, after taking care of one’s personal needs. If this is done in the manner that Allah has enjoined in Quran, for the benefit of others, whatever we gain, be it knowledge, wealth or resources, then we are not only making sure our worldly life is in accordance with Quran making us successful in this world, but also we are putting forward for our nafs for the hereafter – the Akhira.
The next phrase of the ayah 2:220 is talking about Yataama as “…And they ask you about the Yataama. Say, “Islaah for them is Khair…” since meanings of the word Yataama is a person who is left all alone in the world, or is not able to take care of him/her self for a temporary period of time – may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore Allah is saying that Islaah for them is Khair, it means Khair (best/noble/excellent) is to reform them; to rectify impacts of hardship in their lives; to improve them; to make amends; to rectify lack in them; to create the balance within the society with them as an active member; to resume the situation back to its rightful place for them; to make them healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes. The next phrase “…And if you associate with them, then they are your brethren.” And Allah knows the Faasid from the Muslihi” The idea of associating and mingling with Yateem could be both for business and/or for personal grounds; which is required as a process of doing Islah of the Yataama. When Allah is saying that then they are your brothers/sisters, means treat them as your loved ones, as your family, if you have to associate and mingle with them, in terms of personal or professional endeavors, but the end result has to be Islaah not Fasaad since Allah knows who is Faasid and who is Muslihi.
In the next phrase “…And if Allah willed, Allah could have not Anata you. Indeed, Allah is Aziz All-Wise.” Is telling us that instead of the current situation where we are doing islah of the yataama, able to help and support the Yataama, what if the situation was reversed. If we were Yataama and they were the one who were there to support us and to do Islah to us? We need to keep this in mind that the reason we are in the position of being able to help and support the Yataam for their Islaah, is because Allah has given us this position and we have to repay this favor by doing the deeds as required by Allah, which is to act as a Muslihi, keeping in mind that the situation could have been reversed any time.
C- IMPLEMENTATION IN TODAY’S LIFE
The most important lessons that we can apply in our day-to-day life that we have learned from these ayahs from 2:216 to 2:221 are as follows:
- To fight with each other is an act of extreme dislike in the eyes of Allah as well as it’s also not in accordance with our nature/fitrat. But there could be some situations which calls for such retaliation such as whenever there is a group of Kaafireen who want to avert people from Allah’s Deen. While at times it may not be possible for us to retaliate, but we must always remain steadfast on Allah’s Deen, always expecting and looking forward to Allah’s Rahmat.
- To stay away from Khimir and Maiser – as these are two of the tools of Shaiytan, whose basic intention is to destroy human faculties and resources. Although there are some benefits in both of them, but their Is’m is Akbar (greatest).
- To spend for the benefit of others, freely, after our own needs and expenses are met. Whatever Allah has given to us in this world, be it wealth, resources, knowledge, faculties, property, etc. after taking care of our own needs and that of our family and Aqraba, we have to spend for the benefit of others freely.
- To do Islah of Yatama – anyone in our circle of friends, family, community etc. who is left all alone in the world, or is not able to take care of him/her self for a temporary period of time may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. For these, we have to do Islah- to make them stand on their own and healthy not just physically but right and balanced in all aspects by removing all lacks and deficiencies reforming them- always keeping in mind that the reason we are in this position of being able to help and support them for their Islaah, is because Allah has given us this support and this could have been reversed.
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/
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 Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, 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 Kitaab becomes Quran to us. This is 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. In order to convert Tatloo to Iqra, the Kitaab to Quran, 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 – 2:44 , 2:87 , 2:109 , 2:121 , 2:145 , 2:183 , 2:282 , 3:07 , 3:20 , 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.
QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ); they Qatal (يُقَاتِلُونَكُمْ) you, QATAL (اقْتُلُوهُمْ) them; 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.
KHAIR (خَيْرًا)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.
SHARR (شَرٌّ) NEW Normally translated as bad, or worse or evil, the word Sharr is used in Quran as an opposite of the word Khair. Since Khair means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts; therefore as an opposite of the word Khair, the word Shair means anything whose end result is to destroy human faculties and efforts, causing death, destruction, lawlessness, sufferings etc. For instance, in ayah 8:22, Allah says “Indeed, the Sharr of living creatures near Allah are the deaf and dumb who do not use their Aqal” here not only the word is used in the meanings of the worst as in worst living creatures but also this ayah shows the meanings of the word Sharr, in the terms of destruction, wastage, non-utilization of human faculties and senses. The same phrase Sharr ud Dawaab with same meanings are used in the ayah 8:55. Similarly, in the ayah 2:216, Sharr is basically used in the meanings of destruction, wastage or death of human efforts, faculties and potential. X-Reference – 2:216, 3:180, 5:60, 8:22, 8:55, 10:11, 12:77, 17:11, 17:83, 19:75, 21:35, 22:72, 24:11, 25:34, 38:55, 38:62, 41:49, 41:51, 70:20, 113.
SHAHR IL HARAM (الشَّهْرِ الْحَرَامِ) NEW is a combination of two words- Shahar which is 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. The basic characteristics of the meaning of the second word Haram 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. Therefore, when the two words are used together with each other, it refers to such period of time, duration, during which everything should be as per the defined boundaries. For instance, in the ayah 2:217 the use of this phrase also shows that it is talking about specific duration or period when Allah’s prohibitions and Allah’s law were strongly implemented, during which it was mandated to retaliate to those who were committing these sins. Therefore, Qatal was allowed even during these periods. X-Reference – 2:194 , 2:217 , 5:97 , 9:5.
SABEEL (سَبِيلِ) means a way, an option, a route or 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. 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. The word is explained further in ayah 4:98. 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.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kafireen) 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 – 2:24-28 , 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.
MASJID IL HARAM (الْمَسْجِدِ الْحَرَامِ) – The phrase Masjid al Haram الْمَسْجِدِ الْحَرَامِ is used in Quran in multiple places. The use of this phrase in ayah 2:191 shows this is a place, an area, a boundary on land etc, it cannot be a house or building where people can come. In another ayah 2:196, the phrase shows that Allah is not talking about a Mosque or a building but the whole area, the city as Masjid al Haram. The ayah 2:217also tells us that it is the place, the city, an area on the land, where people come and go and live as well, and it should be accessible to everyone. The use of the phrase in the ayah 22:25 also shows masjid al haram is a city where people come and go and live as well, and it should be accessible to everyone. In ayah 48:27 “Certainly has Allah showed to His Messenger the vision in Haqq. You will surely enter al-Masjid al-haram, if Allah wills, in Aman/safety…talks about the Rasool’s wish to go back to Mecca. Therefore, Masjid al Haram is the whole city that is built on the foundations of Deen as per the definition of Masjid as per Quran. X-Reference – 2:144, 2:191, 2:196, 2:217, 8:34, 9:19, 17:1-2, 22:25, 48:27.
FITNA (الْفِتْنَةُ) 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 where its used in meanings of test and trials through Allah’s blessings. In ayah 6:53, the word is used in the meanings of test and trails so as to distinguish Shaakireen from Kafireen. Similar meanings are used in ayah 16:110, 20:90 and ayah 9:126 wherein 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. It’s also used in the meanings of tempting away from, diverting away from or misleading for instance in the ayah 5:49 It’s used in the same meanings in the ayah 7:27 as Shaiytan Yuftenanakum (tempt you away from the Haqq). 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.
DEEN (دِّيۡنِ ) Deenukum (دِينِكُمْ)- your Deen & Deenihi (دِينِهِ)- his/her deen- 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 are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. Ayah 5:03 tells us that the Deen is perfected by Allah, and given to us Na’imat. X-Reference – 2:282, 3:19, 4:12, 5:03, 9:36, 12:76, 24:25, 30:30, 37:20, 56:86.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events/things/people/generation etc. that after which there is nothing further of the same series. The last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 2:86 , 2:114 , 2:126 , 2:200-201 , 2:203 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
AMAN (آمَنَ) & EMAAN (الْإِيمَانِ) Emaanukum (إِيمَانَكُمْ) your Emaan; female Momin (مُؤْمِنَةٌ) & male Momin (مُؤْمِنٌ) & Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. 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 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. It’s not a blind faith but 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 – 2:9, 2:85, 2:108, 2:121, 2:126 , 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.
HAAJARU (هَاجَرُوا) NEW Hijrat means migration. Mohajir is the person who has migrated with the plural as Muhajireen. Normally translated as migration or those who have migrated either physically from one place to another, or metaphorically from one point of view, school of thought or faith to another. The word is also used in Quran in other meanings such as separating, abandoning, splitting, parting, dividing, disconnecting or detaching – for instance in the ayah 73:10 “And do Sabar over what they say and Hujurum Hajaran in beautiful grace (Jamileen)” here the words are used in the meanings of separating oneself from these people graciously and humbly. The word is used in similar meanings in the ayahs 4:34 and 25:30. Mahjoor is also a rope or anything that is used to tie up an animal so that its movement remains restricted. Therefore, it’s also used in the meanings of being made to separate, restrict or limit in effectiveness and impact as is used in the ayah 25:30. Reference – 2:218 , 4:34 , 19:46 , 23:67 , 25:30 , 73:10 , 74:05 .
JAHAD (وَجَاهَدُوا) & MUJAHID NEW Mujahid is the one who does Jahad with the plural as Mujahideen. Normally translated as fighting in the path of Allah, but in Quran it’s not used in the meanings of fighting as in the physical sense only, but more so in the meanings of striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. For instance in the ayah 9:79” Those who criticize the contributors among the Momineen concerning their Sadaq’aat and those who find nothing except their Juhdahum, so they ridicule them..” Here the word Juhdahum refers to one’s efforts, contributions, resources, faculties, knowledge etc. which are other than Amwaal, or wealth, that one contributes in the path of Allah. It’s used in the similar meanings in the ayah 22:78 and ayah 25:52 . When the word is linked along with Emaan as in Jahada Emanihim it is used in the meanings of Strong or Firm Emaan, which could be tested, then it must pass the test of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors as used in ayahs 35:4 or 5:53. X-Reference 2:218, 5:53, 6:109, 9:79, 16:38, 22;78, 24:53, 25:52, 35:43, 60:01.
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. X-Reference – 2:64 , 2:228 , 3:06 , 4:01 , 6:143-144 , 13:08 , 22:05 , 31:34.
GHAFR & GHAFOORUN (غَفُورٌ)– noun, ASTAGHFIR (اسْتَغْفِرُو)- verb MAGHFIRATI (بِالْمَغْفِرَةِ)- noun; 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 by doing Amle-Swalehaat. This concept of Allah being Raheem is closely linked to the Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, 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. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. It’s only after pure Touba (refer Touba vocabulary) , that we will get the privilege of Allah being Raheem back to us. X-Reference – 2:54, 2:128, 2:143, 2:160, 3:89, 4:18, 5:34-39, 6:54, 9:102.
KHIMIR(الْخَمْرِ) NEW Normally translated as wine, alcohol, intoxicants, drugs or any addictions. But the general characteristics of this word is in the meanings of covering, or hiding, or layering something as in the ayah 24:31 with the phrase Bekhumerihunna on their Jeyobehunna – meaning to cover, hide, put on a layer or conceal with a piece of cloth, any openings (Jaib- plural Jeyoob). Therefore, it means anything that cover’s one’s mental and intellectual faculties, including addictions of any kind, such as drugs, wine, alcohol, intoxicants, or any other addictions, or coverings of one’s intellectual and mental abilities such as social media, internet, or blindly following someone or something with the end result of covering/hiding of one’s intellectual and mental faculties. It is also used in the Quran in the meanings of any such substance to drink, which would make one relax and would be delicious in taste as in the description various types of rivers in Jannah in the ayah 47:15. Reference – 2:219 , 5:90-91 , 12:36 , 12:41 , 24:31 , 47:15.
MAISIR (وَالْمَيْسِرِ) NEW normally translated as gambling but main characteristics of the word is in meanings of ease, gentle, effortlessness, easiness or comfort as in the ayah 17:28 “…and speak to them Maisooran..” here the word is used in the meanings of speaking with a gentle and easy manner. Similarly in the ayah 2:280 “If someone is in hardship, then postpone until Maisarin..” here the word is used as an opposite of hardship and difficult as in the meanings of ease, comfort and effortlessness. Similarly, when the word is used in the ayah 2:219 and 5:90-91, it is used in the meanings of getting money, wealth or comfort without any earning for it, without Haqq and without any struggle or hardship to earn it. Therefore, the word Maiser is explained further in the ayah 5:90-91 telling us that Khimar and Maisir are not only the tools of shaitan but their basic aim is to cause animosity among each other and to avert from the Zikr of Allah and from Salat. Since we all know that Salat is that social care system which is built on the basis of love, care compassion for each other. If people go for quick and easy effortless means to earn wealth and comfort, then this act would be against the system of Salat built on the parameters of Deen, Justice and Haqq. Additionally, these two acts, avert from the Zikr of Allah in all its meanings i.e., avert from Quran; averting from understanding, and following Allah’s Hidayah and Allah’s Ayaat; avert from remembering all the blessings of Allah and being Shaakir of these blessings and; avert from taking lessons from previously told stories in Quran. X-Reference – 2:219 , 2:280 , 5:90-91 , 17:28.
IS’M (الْإِثْمِ) BI-ISMI (بِالْإِثْمِ) – with Is’m -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 is 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 by 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, 2:182, 2:203, 2:219, 2:276, 3:178, 4:107, 4:112, 5:3, 5:29, 5:106, 6:120, 7:33, 24:11, 33:58, 52:23, 53:32, 56:25, 58:9.
AF’WA (الْعَفْوَ) NEW normally translated as All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.” Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ) noun; BAYYINAAT (الْبَيِّنَاتِ) BAYYANAHU (بَيَّنَّاهُ) & TABAYYAN (تَبَيَّنَ) verbs. The basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:70, 2:87, 2:118, 2:168, 2:187, 3:138, 4:176, 5:15, 5:49, 6:19, 6:55, 7:89, 8:63, 8:72, 9:115, 10:29, 16:39, 16:44, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 2:118, 2:187, 2:248, 3:41, 3:98, 3:113, 4:140, 5:86, 6:37, 6:98, 6:109, 6:158, 7:37, 7:147, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
YATAMA (وَالْيَتَامَىٰ) & YATEEM MODIFIED the word Yateem normally translated as Orphans, but as per Quran is not just an orphan that is a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be all alone or no one else in the world or not being able to take care of oneself for a temporary period of time. Therefore, when in the ayah 4:127 “concerning the ‘Yataam-an-Nissa’ to whom you do not give what is decreed for them – and you desire to marry them” is not talking about marrying orphan girls- but those Nissa who are left all alone in the world, so they don’t have anyone to stand up for their rights or to take care of them. The word Yateem is therefore is any person who is left all alone in the world, and is not able to take care of him/her self for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore, orphans are also called Yateem. To take care of Yatama and Miskeen, to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall of a society is referred as where no one respects and takes care of the Yatama. X-Reference – 2:83, 2:215, 4:10, 4:36, 4:127, 6:152, 8:41, 17:34, 18:82, 59:7, 76:8, 89:17, 90:15, 93:9, 107:2.
S’ULAH & IS’LAAH (إِصْلَاحٌ) MUS’LIHI (الْمُصْلِحِ) who does Is’lah; AS’LAHU (وَأَصْلَحُوا) verb; S’WALEHAT (الصَّالِحَاتِ) noun. The word is used in meanings of reform or to rectify, to improve or to make amends, or 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 imbalance/corruption etc) – therefore the meanings of the word are 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 such deeds which are Islah and in accordance with Deen. X-Reference – 2:25, 2:62, 2:182, 3:46, 3:82, 4:69, 5:39, 7:73, 8:01 , 11:61, 13:23, 18:82, 24:05, 25:71, 40:8 , 42:40, 49:10.
FASAAD (فْسِدُو) & MUFSID (الْمُفْسِدَ) who does Fasaad- means corruption or disorder, something not being able to retain its original better state. Fasaad is an opposite of the word Silah (صْلِحُ) as per ayah 2:11. The word Silah (صْلِحُ) means to keep things in their right order and balance. Therefore, the word Fasaad as an opposite would mean to create disorder or imbalance. It’s also used in the meaning of going against Haqq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It’s also used in Quran as an opposite to the word Ahsan. Husn or Ahsan means to create balance, to create beauty, peace and order, to fill the void, to correct the flaw or mistake etc. As opposite of Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction. X-Reference 2:11 , 2:27-30 , 2:60 , 2:205 , 7:85 , 7:127 , 12:73 , 26:183 , 27:34 , 27:48 , 28:04 , 28:77 , 28:83 , 38:02 , 89:12.
ANATA (لَأَعْنَتَكُمْ) NEW normally mistranslated as doing sin or putting in difficulty – but the main characteristics of the word ANATA is in the meanings of helping, aiding, or supporting someone or something. For instance, in the ayah 9:128 “There has certainly come to you a Rasool from among yourselves. To him is Aziz what is Antum (that provides support to you/aid/help you) and he is concerned over you and to the Momineen, he is Ra’aof Raheem”. Here the word is used in the meanings of supporting, helping, providing aid or support. When join with word “LA” means no helping, no aiding, or no supporting someone or something. For instance, in the ayah 49:07 “And know that among you Rasool of Allah. If he were to obey you in much of the matter la’antihum (No support to you) but Allah makes it likeable for you the Emaan…” Similarly in the ayah 3:118 “..Do not take friends/supporters other than yourselves, they will not spare you. They wish to ruin what Anatim (support you) but hatred has already appeared from their mouth and what is concealed in their hearts is much greater.” Reference – 2:220, 3:118 , 4:25 , 9:128 , 49:7.
AZIZ (عَزِيزٌ) & EZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them..” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.