Surah Al-Baqarah Ayah No. 226 to 232
Surah Al-Baqarah Ayah #226-232 (2:226-232)
A- Translation
٢٢٦ لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 2:226] For those who swear from their Nissa (نِسَائِهِمْ) is a waiting of four months, but if they return; then indeed Allah is Ghafurun (غَفُورٌ) Raheem (رَحِيمٌ).
٢٢٧ وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
[Quran 2:227] And if they make a firm decision to divorce, then Allah is All-Hearing All-Knowing.
٢٢٨ وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِنْ كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ
[Quran 2:228] And the divorced women shall wait with their Nafs (بِأَنْفُسِهِنَّ) for three menstrual periods. And it is not lawful for them to conceal what Allah has created in their Ar-Rahaami (أَرْحَامِهِنَّ), if they have Emaan (يُؤْمِنَّ) on Allah and the day of Akhira (الْآخِرِ). And their husbands have Haqq (أَحَقُّ) to return to them in this if they decide Islaahan (إِصْلَاحًا). And for them is the like of what is upon them in Ma’aroof* (بِالْمَعْرُوفِ), and for the man, over them a degree. And Allah is Azizun (عَزِيزٌ) All-Wise.
٢٢٩ الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
[Quran 2:229] Divorce is twice. So, either keep with Ma’aroof (بِمَعْرُوفٍ), or let go with Ahsan (بِإِحْسَانٍ). And it not lawful for you to take something from what you have given them, unless they fear that they will not be able to establish limits of Allah. And if you fear that they will not establish the limits of Allah, then there is no blame on them concerning what they ransom thereby. These are the limits of Allah, so not transgress them. And whoever transgresses Allah’s limits then those are the Zwalimoon (الظَّالِمُونَ).
٢٣٠ فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّىٰ تَنْكِحَ زَوْجًا غَيْرَهُ ۗ فَإِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا إِنْ ظَنَّا أَنْ يُقِيمَا حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ
[Quran 2:230] But if they get divorced, then he/she is not lawful for her/him afterwards until he/she marries a Zawjan (زَوْجًا) other than her/him. Then if they get divorced, then there is no blame on them if they return to each other if they think that they can establish the limits of Allah. And these are the limits of Allah, which Allah Yabayyinu (يُبَيِّنُهَا) to people who know.
٢٣١ وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ۚ وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
[Quran 2:231] And when the Nissa (النِّسَاءَ) gets divorced, and they have reached their term, then you can keep them in Maaroof (بِمَعْرُوفٍ), or let them go in Ma’aroof (بِمَعْرُوفٍ). But do not keep them Zararan (ضِرَارًا) in order to commit transgression. For whoever does that, then he has Zolama (ظَلَمَ) his Nafs (نَفْسَهُ). And do not take the Ayaat of Allah as ridicule, but do Zikr (اذْكُرُوا) of the Allah’s Na’imat (نِعْمَتَ) upon you, and that which has been revealed to you of the Kitaab (الْكِتَابِ) and the wisdom by which Allah admonishes you. And observe Taqwa (وَاتَّقُوا) of Allah and know that Allah is aware of everything.
٢٣٢ وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِ مَنْ كَانَ مِنْكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
[Quran 2:232] And when the Nissa (النِّسَاءَ) get divorced, and they have reached their term, then do not prevent them from marrying their Azwaaj (أَزْوَاجَهُنَّ), when they agree between them in Ma’aroof (بِالْمَعْرُوفِ). Thereby is advised whoever among you have Emaan (يُؤْمِنُ) in Allah and the day of Akhira (الْآخِرِ). That is Azkaa (أَزْكَىٰ) for you and Atharu (وَأَطْهَرُ), and Allah knows while you do not know.
B- THE CONCEPT:
Keeping in view the context of the earlier ayahs which talks about oaths, contracts and relationships in general including the marriage relationship. Nikaah is basically a marital contract as per Quran but it has been termed as Strong Meesaq, showing us the importance of keeping the marriage contract intact and established on strong unbreakable foundations therefore Quran has placed immense importance to look for perfect harmony when looking to get married as highlighted in the earlier ayahs. These ayahs from 226 and onwards are now talking about differences between husband-and-wife relationship and the topic of divorce.
In The Ayah 2:226 “For those who swear from their Nissa is a waiting of four months,…”. This ayah is normally interpreted as, that in case of any differences between husband and wife, whereby the husband swears not to go near the wife, now he has a waiting of four months during which he can not go near her. This is a wrong understanding. This ayah is basically giving us a divine guidance to avoid making decisions in anger or rush, therefore when Allah says, that in case if the husband swears not to go near the wife, there is a waiting period of 4 months, it means within the 4 months time period husband must think and understand the severity of the situation, consider all the pros and cons and get back to the wife and marriage within these 4 months time period. It is a cool off, margin period of four months instead of making any hasty decisions, decisions in anger or rage or emotional spur of the moment decisions, so it is there as a room to keep the marriage intact. Therefore, during these four months, he is not required to stay away from wife, but on the contrary the idea is for him to return back to his marital contract and to his wife. The next phrase “but if they return; then indeed Allah is Ghafurun Raheem” shows the idea behind this cool off period, to think over such decisions for four months, i.e. if they return, then Indeed it’s Allah who is there in our lives as Ghafurun (saving and protecting us from wrong path and the harmful effects of wrong decisions) and as Raheem (as peace, tranquility, rahmat in our lives as long as we stay on the right path).
The next ayah 2:227 “And if they make a firm decision to divorce, then Allah is All-Hearing All-Knowing” is telling us that incase after the end of the four-month period; the period of think through the decisions, if they decide as a firm decision, Azam, to divorce, then Allah indeed All hearing and All-knowing. Since the marriage is a contract between two consenting parties and Talaq/divorce is a termination of that contract. Therefore, as per Quran there is no concept of divorce to be given by husband only and wife to ask for divorced from the husband. Just like it is a marriage of two consenting parties, the termination of this can be initiated by either party and terminated ideally based on consent by both the parties, regardless of husband or wife. Therefore Divorce cannot be finalized in a spur of a moment, or through rush or emotional decision, there is a detailed step by step process as per Quran that has to be taken into account for this process to be initiated and finalized. The first step of the divorced is as per ayah 2:226, which is a waiting and thinking period of 4 months, before even initiating the divorce process. This first step basically is between the husband and wife to sort out their differences by themselves also involve arbitrators from both sides.
The second step of the divorce which could be repeated at multiple stages during the divorce process is the Arbitration between both the parties by involving one Hikm from husband side and one from the wife side as mentioned in the ayah 4:35. The third step is then defined in the ayah 2:228 “And the divorced women shall wait with their Nafs for three monthly periods. And it is not lawful for them to conceal what Allah has created in their Ar-Rahaami, if they believe in Allah and the day of Akhira.” Here is the divine instruction for the Iddat period – which is three monthly periods, that the wife has to complete by herself, when a divorce process has been initiated). The ayah is also highlighting the reasons behind the iddat and the divine wisdom, which is to clear both the spouses from any misunderstanding and false accusation, through a clear process of identification that if the wife is pregnant or not. And if she is pregnant, then the explicit Divine instruction is not to conceal what Allah has created in their wombs.
The next phrase “….And their husbands have Haqq to return to them in this if they decide Islaahan. And for them is the like of what is upon them with Ma’aroof, but for the man, over them has a degree. And Allah is Azizun All-Wise. This phrase is widely misinterpreted and taken out of context to prove a misconception that the rights of husbands have a degree more and over the rights of the wives. On the contrary the whole ayah is talking about responsibilities and it is clearly telling us that during the iddat period, if a husband truly wants to do Islaah with purity of his heart then he has Haqq (used here in the meaning of obligation) and responsibility to get back with her into the marriage. Also, in the specific situation, where during the iddat period, the wife is identified to be pregnant, in this particular situation the husband has more Haqq and responsibility over other men to get back into the marriage and support the wife and the family. Similarly, in the next phrase this ayah is explicitly saying that the Haqq and responsibility for Wives is the same as the haqq and responsibility on them from their husbands in Ma’roof – means which is well known and acceptable in the society. But for their husbands, they have a degree more responsibility then Ma’roof towards their wife to look after the wife and the family. The word Darajatu has been used again the word Ma’roof, it means wife has responsibility only as per general rules but husband has responsibility in marriage more than in general and more than a wife. This ayah is NOT telling us about the rights of the husband is more than the wife or over the wife but in fact it’s highlighting that the husbands have more responsibilities towards the family and the wives.
The next ayah with the phrase 2:229 “ Divorce is twice…” is an extremely important phrase to keep in mind with respect to the divorce. Which is during the course of marital life, a couple can only pass through this divorce process only twice, which means that the second divorce is always full and final with no room for returning back together as a couple. Therefore, after the third step of Iddat, in case if the couple stays firm on their decision to divorce, this would be the 2nd and the final decision. Hence the divorce is twice, meaning one before the Iddat period and one afterwards. Let’s say after the iddat period if the couple reconciles and decides to return to each other. In that situation, they have already exhausted one divorce, one is already done and they now have only one lifeline left for their marriage. Let’s assume, one year, or two years later, differences crops up again and they decide to go for divorce again, they have to pass through the same four steps again. i.e. (1) four month waiting and thinking period of trying to resolve their differences by themselves, no separation required (2) The Arbitration Step by involving one Hikm each from husband and wife sides to try and arbitrate between the couple to try and get them to reconcile within those four months (3) if no reconciliation in first four months then first divorce initiated and Iddat Period starts in complete separation from husband and (4) if no reconciliation with pure hearth within the iddat period then Final Divorce initiated and no further iddat required. Since this is the second time of divorce initiation and the divorce is only twice therefore there is no room for returning back together once the divorce is initiated the second time.
In the phrase Allah gives us an important and divine hidayahs that “…..So, either keep with Ma’aroof, or let go with Ahsan….” If the couple is being returned back together to continue to live as a married couple the phrase used by Quran is to retain/keep with Ma’roof. However, if the divorce is finalized and then the couple is being divorced, the divine instruction is to let go with Ahsan. Ahsan means best and excellent manner, as a step up of Adal, i.e. whatever is someone’s due right, you give more than that and whatever is your due right, you take less than that. Also, it’s an excellent behavior with someone, giving to someone or doing things for someone with no expectations of any return from the person. This is further clarified in the next phrase as “…..And it not lawful for you to take something from what you have given them….” shows that whatever has been given by the husband to the wife, he cannot and should take it back. Similarly, whatever is given by the wife to the husband, she cannot and should not take it back.
However the exception of this instruction is given in the subsequent phrase as “….unless they fear that they will not be able to establish limits of Allah. And if you fear that they will not establish the limits of Allah, then there is no blame on them concerning what recompense thereby. These are the limits of Allah, so do not transgress them. And whoever transgresses Allah’s limits then those are the Zwalimoon. That is if anyone fear that the Limits of Allah could not be established and there is a possibility that someone would be crossing that limit, and may commit zulm upon other, then there is no harm, if what has been taken is given back as a ransom. There could be many real-life scenarios where a person ends up giving a valuable possession or thing to his/her wife/husband. In case of divorce, if that thing is not returned then there could be a possibility of transgressing Allah’s limits, i.e. there could be a fear that the person would become violent or abusive in order to get his/her valuable possession back, then in that situation, there is no harm, if the thing is returned as a ransom, so that Allah’s limit are established and adhered at all times. Which is to let him/her go with Ahsan, without leaving any bad taste or avoiding the possibility of ending the relationship in a bitter and harsh fight over possessions and valuables. The divine instruction is to let go with Ahsan and that is to be kept on priority over any valuable possessions by making sure that these limits of Allah are established and adhered.
The next ayah 2:230 is normally misinterpreted to prove the misconception that once a divorce happen, only the wife needs to remarry and then once she gets divorced from her husband then she can marry her previous husband again. In fact many men, after divorcing their wives in rage or emotions, regret their decisions, and they try to get back with her in the marriage, and they ask her to go for Halala – a marriage with an intention to get divorced so that she could marry to her first husband. This is against Quranic guidance in multiple levels and is like making a ridicule of the divine guidance. The correct translation of the ayah 2:230 “But if they get divorced, then he/she is not lawful for her/him afterwards until he/she marries a Zawjan other than her/him. Then if they get divorced, then there is no blame on them if both return to each other if they think that they can establish the limits of Allah. And these are the limits of Allah, which Allah Yabayyinu to people who know.” Is not talking about just the wife, but both the husband and the wife, which is that once they are divorced, there is no possibility of them doing Nikah, marriage contract, with each other, unless BOTH of them remarry and then their second marriage ends up in divorce. Entering a Nikka, a marriage contract, with the end intention of divorce, is not in accordance with Quranic guidance. A marriage is a Strong Meesaq and it must be a lifetime contract build on solid unbreakable foundations.
The next ayah 2:231 “And when the Nissa gets divorced, and they have reached their term, then you can keep them in Maaroof, or let them go in Ma’aroof…” This phrase is talking about the end of the Iddat period, giving the couple two options. i.e. either to retain the marriage or finalize the divorce. Both have to be done with Ma’roof. The next phrase “…But do not keep them Zararan in order to commit transgression…” is talking about that part of ego, under the influence of which, a person does not want to let go of another person through the ways and means of harming, hurting, abusing or torturing the other person in order to retain them in the marriage contract. This phrase is talking about such verbal, emotional, physical, phycological, economical abuse which is used to control and manipulate the other spouse to remain in the marriage. This is against the commandments of Allah, and is termed as transgression and going beyond the boundaries of Islam, according to which everyone should treat the other person as a free human being and with utmost level of respect, honor and dignity. Other the phrase is “…For whoever does that, then he has Zolama his Nafs…” is talking about the fact that whenever we undertake any such act of abuse or torture against another human being, we are in fact doing Zulm against our own Nafs, making our own good nafs weaker and fragile and making the bad Nafs/Nafs Ammara stronger and more dominant, thereby handing our Nafs over to Shaitan or following the Khutwaat-e-Shaitan.
The next phrase is a direct instructions by Allah that “…And do not take the Ayaat of Allah as a ridicule…” is a reflection of many such practices amongst Muslims, such as Halala Nikkah, Tripple Talaq etc, whose basic end result is making fun of Allahs Ayat and taking these Ayaat as a joke or ridicule. This phrase is actually telling us that matters of Nikkah and more so Talaq/divorce are extremely serious matters and therefore has to adhere to the Quranic guidelines in letter and spirit. Understanding the gyst of these guidelines and then applying it practically in as serious a manner as it has been instructed and highlighted in Quran is adhering to and establishing the limits of Allah. The solution is in the next phrase “….but do Zikr of the Allah’s Na’imat upon you, and that which has been revealed to you of the Kitaab and the wisdom by which Allah admonishes you.” Here Allah has used the word Zikr, its used in the meanings of remembering Allah’s blessings on us and doing Shukar (deeds and actions as advised by Allah in ultimate gratitude)- two of Allah’s Blessings as mentioned in this ayah is Allah’s Nai’mat and Allah’s Revleations in Kitaab- the hikmat. Therefore we can do Zikr and Shukar by following the Hidayah as Allah has perfected this Deen and given to us as Na’imat, therefore understanding, obeying and following these rules as per the Hidayah is what Allah is advising us “…And observe Taqwa of Allah and know that Allah is aware of everything…” since observing Taqwa means following these rules by being extra careful, Allah is telling is that be warned that Allah is aware of everything, even your intentions and what is in your heart. So never make fun of or take these ayah as ridicule but follow these rules by observing Taqwa, doing Zikar and Shukar.
The next ayah 2:232 is again mistranslated and misinterpreted as saying that once the term is over, we should not prevent them from remarrying their husbands. Whereas this ayah is not talking about remarrying their husbands but it is talking about their second marriage to new companion. The correct translation of the ayah is 2:232 “And when the Nissa get divorced, and they have reached their term, then do not prevent them from marrying their Azwaaj when they agree between them in Ma’aroof. Thereby is advised whoever among you have Emaan in Allah and the day of Akhira.” This explicit instruction is not only to the community, the relatives but more so to the existing spouse and all those who have Emaan on Allah and on the day of Akhira (that one day they will be held accountable for their deeds and actions), telling us in no unclear terms that after the Iddat period is over, you should not prevent them to marry their Azwaaj, who they have agreed to marry with Maroof. Means do not create stumbling blocks for them, do not hinder them in any way, because their term is over and their divorced is finalized. Now they are free and should be allowed to marry whoever they wish, and as agreed with their Azwaaj in Marrof. Therefore the next phrase is telling us that “…That is Azkaa for you and Atharu, and Allah knows while you do not know”. As we know the word Tazkiya or Zaka means cleansing, purity of souls, and the Atharu or taharat is used in the meanings of lawful, legal, acceptable or permitted as per the laws of the Deen. Therefore, letting them marry the Zawj of their choice and agreement with Ma’roof, is not only going to cleanse your soul and Nafs but this is what is legal, permitted and lawful as per the laws of the Deen.
C- IMPLEMENTATION IN TODAY’S LIFE
The ayahs from 226 and onwards is talking about divorce. Since Nikaah is basically a marital contract as per Quran and is termed as Strong Meesaq. Therefore, Quran highlights the importance of keeping the marriage contract intact and established on strong unbreakable foundations by not only stressing the perfect harmony when looking to get married but also highlighting detailed step by step process of divorce, which is a proper termination process of this contract. Also the divorce or the termination of a marriage contract is not in the hands of one party or another. It is not a thing which is given by husband or taken/asking by wife. It is a termination of a contract between two party on equal grounds and rights. Just like the marriage contract is the result of two consenting adults, the divorce is the termination of this contract and can be initiated by either party. But Nikaah being a strong Methaq, this termination cannot happen by one person, or both, the involvement of the community, and abiding by each of this step by step process is important Quranic guidance and has to be adhered to. These ayahs are telling us about the step by step divorced process as per the divine guidance
- In case of any differences between spouses, they should always resort to amicable resolution & settlement between themselves.
- If the differences persist or in case of harsh or emotional decision to terminate the contract, there is a waiting period- a cool off period to think through all matters- period of 4 months.
- During this four-month period, the husband and wife should try to think things through and to resolve the differences. The process of arbitration with the involvement of the community and relatives i.e. one Hikm/judge from his side and one from her side- with the basic aim to try and reconcile their differences.
- If Couple reconcile, they go back to their life, no divorce initiated, nothing is required.
- If Arbitration Fails and after the 4-month waiting period, the differences still persist and the couple decides firmly to go for divorce, then the first divorce is initiated.
- First Divorce initiation is followed by Iddat period of 3 months, if pregnant then until delivery; also repeat step no. 5 – arbitration with same or different judges during the Iddat period.
- If during Iddat, there is change of Mind and the couple reconciles, then take 2 witness to document the reconciliation actions and getting back on the marriage contract. Keep in mind one divorce has been exhausted only one left for future.
- If no reconciliation or change after iddat then second divorce will be initiated and finalized – again with 2 witness and as Ahsan – That is giving more than the due right of the other person with no expectations in return. The marriage has to be ended with Ahsan.
- In case couple reconcile in step # 7 – but after sometimes differences crop up again, then start from step #2 – 4mth waiting period, Step #3 – Arbitration, Step #8 – 2nd Final divorce & Iddat for 3month- Since this is the 2nd time, i.e. 2nd divorce, there is no possibility of any way back into the marriage.
- We need to keep in mind that Divorce is only twice that is there is no option of 3rd divorce. After divorced (no. 8 or 9) the couple cannot marry each other, unless BOTH of them marry other Zawj and then get divorced.
Footnotes:
D- THE KEY-WORD VOCABULARY:
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NISSA (نِسَاءَ) NISSA-KUM (نِسَائِكُمْ) your Nisaa; In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11.
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.
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive; this is a sort of a scenario in Quran when all the creations of Allah wakes up early in the morning and thus the morning comes alive. It’s also used in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes. In fact, ayahs 91:7-10 beautifully describe these conflicting parts of the same nafs. X-Reference – 2:48, 2:83, 2:109, 2:123, 2:130, 3:28, 3:30, 3:61, 3:185, 5:116, 12:53-54, 17:14-15, 39:70, 40:17, 45:22, 75:02, 75:14, 81:18, 86:27, 89:27-28, 91:07.
ARHAAM (أَرْحَامِهِنَّ) NEW is used in Quran in the meanings of mother’s Womb during pregnancy. This word has the same characteristics and the meanings of the words such as Raham, Rahmat, Rahman, and Raheem all share the meanings. Therefore, whatever Arham 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 Arham, the child takes all it source of nourishment/survival from the Arham; (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 Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions. It’s because of this that one’s blood relation that is those who are connected with each other through the same parents/mothers are also called Al-Arhaam as used in the ayahs 8:75, 47:22 and 60:33. X-Reference – 2:228 , 3:6 , 6:143-144 , 8:75 , 13:8 , 22:5 , 31:34 , 33:6 , 60:03 .
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 Emaan as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. 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.
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.
HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
IS’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.
MA’ROOF (بِالْمَعْرُوفِ) RA’OOF (رَءُوفٌ) normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat for the parents and the Aqrabiin with Maruuf” Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). When the word is used for Allah as Allah is Ra’oof it means the provider of what is most acceptable and pleasant in accordance with one’s due right and justice. X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17.
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.
AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), 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.
ZALIM (ظْالَمُ) & ZULM – ZWALIMOON (ظَالِمُونَ) / ZWALIMEEN (الظَّالِمِينَ) plural & AZLAMU verb: 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.
ZOUJ (أَزْوَاجٌ) normally translated as wives only, the word ZOUJ means something similar, or of the same kind or similar beings/things. It also means partner, spouses, pairs, – It also means partners, or associates as well as its used to means of the same kind or type as well. Zouj is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or apposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or apposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eye glasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. X-Reference 2: 25 , 2:102 , 2:240 , 4:01 , 4:20 , 16:72 , 30:21 , 33:37 , 33:50 , 39:06 , 42:11 , 44:54 , 55:52 , 60:11 , 66:03 , 70:30 , 75:39 , 78:08 , 81:07.
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.
ZARAR (ضِرَارًا) NEW normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan…”. The word is used in similar meanings of intense sufferings and hardship as used in the ayah 2:214 “They were touched by poverty and Zarar and they were shaken until they called out.…” It’s also used in Quran as an opposite of the word Nafah as in the ayahs 5:76 , 7:188. The word Nafah means benefits, advantages, earnings, profit, and gain. Therefore, as an opposite of the word Nafah, the word Zarar would mean losses, disadvantage, sufferings, etc. The word is also used as an opposite of Sarar as in the ayah 3:134 “ Who spend during As-Sarara’ and Az-Zarara’…”- The word Sarar is used in Quran in the meanings of ease and comfort. Therefore, as an opposite of the word Zarar it would means hardship and difficulty. Also used as an opposite of Rahmat as in the ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 2:214 , 2:231 , 3:111 , 3:134 , 5:76 , 6:42 , 7:94-95 , 7:188 , 10:21 , 10:49 , 11:10 , 13:16 , 20:89 , 72:21 .
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:40, 2:47, 2:63, 2:114, 2:122, 2:152, 6:90, 13:28, 16:13, 16:43-44, 20:03, 39:21, 39:23, 43:44, 54:15, 54:17, 54:22, 54:32, 54:40, 76:29.
NA’IMAT (نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:47 , 2:122 , 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:28 , 14:34 , 16:53 , 16:80 , 31:20 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
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 precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual Haqq of Tatloo or tilawat with Eeman. Once we have firm Emaan on the Kitaab, start acting upon the Hidayah and when these actions are clearly visible in our lives, conducts and behaviors, then the Kitaab becomes the Quran, otherwise it is just reading or recitation. 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.
TAQWA (َاتَّقُوا) ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) in plural- those who observe taqwa; TATTAQUOON (تَتَّقُونَ) observe Taqwa & YATTAQUN (يَتَّقُونَ) they 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.
ZAKAT (الزَّكَاةَ) AZKAA (أَزْكَىٰ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. In fact, as per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given, one has to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In the same chapter in the ayah 81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties. The word is used in the same meanings in ayah 19:19. Therefore the word Zakat means in a nutshell to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase وَأَقِيمُواالصَّلَاةَوَآتُواالزَّكَاةَ, i.e. to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase وَآتُواالزَّكَاةَ is used soon after which means to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat. Quran has used the word Zakat in terms of a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community and economy as per the Salat. X-Reference – 2:83, 2:109, 2:129, 4:162, 9:05, 9:11, 18:19, 18:81, 19:13, 19:55, 21:73, 22:41, 58:13, 98:5.
TAHARAT/ATHARU (وَأَطْهَرُ) & MUTATAHIREEN (الْمُتَطَهِّرِينَ) Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu..”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable or permitted as per the laws of the Deen. Similarly, in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu..”. It’s used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said’ o my people, these are my daughters, they are more Atharu for you” Here again its used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it’s used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen. X-Reference – 2:222 , 2:232 , 9:108 , 11:78 , 33:53 , 58:12.