Surah Al-Baqarah Ayah No. 238 to 245
Surah Al-Baqarah Ayah #238-245 (2:238-245)
A- Translation
٢٣٨ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ
[Quran 2:238] Guard upon the S’alawati (الصَّلَوَاتِ) and the S’alat (الصَّلَاةِ) of Wusta (الْوُسْطَىٰ), and stand for Allah in Qaneteen (قَانِتِينَ).
٢٣٩ فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ
[Quran 2:239] And if you Khiftum (خِفْتُمْ), then Rijaalan (فَرِجَالًا), or Ruk’banan (رُكْبَانًا). And when you are in Aman (أَمِنْتُمْ), then do Zikar (فَاذْكُرُو) of Allah, as Allah has taught you what you did not know.
٢٤٠ وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ
[Quran 2:240] And those of you who die and leave Azwajan (أَزْوَاجًا); for their Azwaaj (ِأَزْوَاجِهِمْ) is a Wasiyya (وَصِيَّةً) for Mataa’ (مَتَاعًا) with AlHoule (الْحَوْلِ), without eviction. But, if they leave, then there is no blame on you concerning what they do for their Nafs (أَنْفُسِهِنَّ), in Ma’roof (مَعْرُوفٍ). And Allah is Azizun (عَزِيزٌ) All-wise.
٢٤١ وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ
[Quran 2:241] And for divorced women is a Mataa’ (مَتَاعٌ) with Ma’roof (بِالْمَعْرُوفِ); as a Haqq (حَقًّا) upon the Muttaqueen (الْمُتَّقِينَ).
٢٤٢ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
[Quran 2:242] Allah thus Yubayyin (يُبَيِّنُ) Allah’s Ayaat (آيَاتِهِ) to you, so that you may Ta’qaloon (تَعْقِلُونَ).
٢٤٣ أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ
[Quran 2:243] Have you not considered those who were evicted from their homes, by the thousands, fearful of death? Say to them, “Die for Allah” then Allah gives them life. Indeed, Allah is full of Fadal (فَضْلٍ) upon the people, but most of the people do not Yashkaroon (يَشْكُرُونَ).
٢٤٤ وَقَاتِلُوا فِي سَبِيلِ اللَّهِ وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
[Quran 2:244] And Qaatilu (وَقَاتِلُو) in the Sabeel (سَبِيلِ) of Allah, and know that Allah is All-hearing and All-knowing.
٢٤٥ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ
[Quran 2:245] Who is there who would loan Allah a Hasanan (حَسَنًا) loan, so Allah will multiply it for him/her manifold? For Allah seizes and amplifies, and to Allah you will be returned.
B- THE CONCEPT:
These ayahs from ayah no. 238 and onwards are talking about important concepts of Salat especially Salaat of Wusta. Therefore when in the ayah 2:238 Allah says 2:238 “Guard upon the S’alawati and the S’alat of Wusta…” It does not mean that Allah is talking about the ritual prayers or the middle ritual prayers at all. As we know the word Salaat means that system of social welfare, care, and justice for all members of the society which is built as per the foundations of Deen – of equality, justice, care and compassion for each other. Therefore, when Allah says guard upon the Salaat, it means not only to establish such a system but to guard it, with whatever is required so that the connection remains intact permanently & Strongly with Deen through our whole being; it means to follow the rules and commandments of Deen, by remaining committed to it, to turn towards, contribute in establishing these rules and to guard it with the whole of our being. That is not only should we establish this system of Salat as per the foundations of deen, we remain permanently connected through it with Deen and we guard it to ensure its establishment, stability and permanent connection as we carry out our day-to-day activities. The next phase when Allah says “Guard upon…the S’alat of Wusta..” it does not mean the middle prayers at all as is normally mistranslated and misinterpreted. The word Wusta does not mean middle ritual prayers but in the meanings the system which specifically related to Justice and equality as per Allah’s commandments and we must stand with Justice and equality, i.e. guard and protect your Salaat and especially those aspects of Salat that adhere to maintaining justice and equality amongst the members of the society. This is beautifully linked and explained further in the next phrase as”…and stand for Allah in Qaneteen” that is by guarding your Salaat especially the Salaat of Wusta, you are in fact standing firm with Allah as Qaneteen (i.e. using your resources and abilities in accordance with Deen by remaining within the boundaries of Deen). Where ever in Quran Allah has mentioned the phrase stand with Allah, it is used in the meanings of standing with Allah in matters of justice and Haqq, so much so that even if you have to give witness against your own self, or your parents, or your Aqraba, in order to stand firm with Allah matters of Justice, Equality and Haqq is the basic foundations and requirements of Deen.
The next ayahs is also completely mistranslated and misinterpreted to prove the misconception that this ayah is talking about ritual prayers to be offered while standing or riding. This ayah is closely aligned with its context, i.e. the earlier ayah and the correct translation and interpretation of ayah 2:239 “And if you Khiftum, then Rijaalan, or Ruk’banan…” which means that if you are worried or concerned or you have any doubts concerning guarding your Salaat or Salaat of Wusta or standing firm with Allah as Qaneteen, then Rijaalan or Ruk’banan. Here the word Rijaalan is used as verb, as explicit instructions, that is if worried, or concerned, then make yourself strong, resilient and tough. Similarly, the word Rukabanan means to control, to be kept together, to remain steadfast, in the meanings of restraint, steadfast and discipline. Therefore the phrase “…if Khatum then Rajaalan or Rukbanan…” i.e., if worried or concerned then make your selves stronger (Rajaalan) and steadfast with self-restraint, self-control and self-discipline in terms of keeping it all together by being steadfast and in-control. The next phrase “And when you are in Aman..” As we know the word Aman has 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. Therefore, once the concerned and worried feeling/stage/situation is over, then, “…, then do Zikar of Allah, as Allah has taught you what you did not know.” Here the word Zikr is used in ALL of its meanings that is following and submitting to the Kitaab i.e. the Quran; reminding oneself; understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties; believing & following these Ayats; remembering and being grateful for God’s blessings through the concept of Shukar and taking lesson (Ibrat) from previous storied (in Quran).
The next ayah is talking about the Wassiyat for the widows of the deceased through the phrase in ayah 2:240 “And those of you who die and leave Azwajan; for their Azwaaj is a Wasiyyat…” The next phrase is mistranslated as the Mataa for a period of one year, which is a wrong translation when Allah says that “… for their Azwaaj is a Wasiyyat for Mataa’as per AlHoule, without eviction…” Allah is not determining the period of time that is required for the wassiyaat to take care of the widow’s Mataa’. As we know Mataa’ are all those necessities of life, the provisions, the requirements that take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. Therefore, when Allah says “…For them is a wassiyat for Mataa’ as per Al Houle without evicting them…” the word Al-Houle does not mean one year, it means as per their situation, the surroundings, the requirements which is always unique for each individual, and may last for even much longer than one year depending upon the unique requirement and situation of each Widow. Therefore, Allah is not defining or limiting the term of Mataa’ for a widow and leaving it to be decided as deemed fit based on each unique situation and circumstances. However, the very explicit instruction is not to evict them, for their houses, businesses, wherever they were before the death of their spouses, they cannot be asked to leave or be evicted from there. Therefore, the next phrase is “But, if they leave, then there is no blame on you concerning what they do for their Nafs, in Ma’roof. Again, the phrase is the same as per the ayah 2:234 which talks about taking care of the widow for a period of 4 months and 10 days, after the expiry of the said period, then there is no blame upon you concerning what they do for their Nafs in Maroof. Similar expression/phrase is used here in this ayah as well, that if they leave on their own accord and choice. Therefore, here as well, after highlighting the Wassiyat for the Mataa’ of the widowed as per the situations/circumstances and not to evict from their houses/businesses, if they leave on their own accord, own choice, then there is no blame upon you concerning what they do with their Nafs in Maroof, i.e. whatever is pleasant and acceptable as per the laws of the land and the laws of the Deen.
The next phrase “…And Allah is Azizun and All-wise.” is used multiple occasions in Quran. But it is used mostly after the explicit instructions from Quran, where one has to use own wisdom, intellect and reasoning to decide in accordance with the unique situation and circumstances. Thereafter after every such divine instructions, when Allah says Allah is Azizun Hakeem, it means that with respect to wisdom and knowledge, Allah is Aziz- i.e. at the height of prestige, the pinnacle, the peak of being Wise and full of wisdom, therefore we as mere mortals whenever we use our wisdom and intellect, we are exercising the same quality and faculties of intellect, reasoning and wisdom, that Allah has given us and we must be very careful and must do absolute due diligence in the subject matter.
After defining the Mataa’ for the Widowed, the next ayah 2:241 is giving the explicit instruction to handle the situation for the Divorcee in light of the same guidance – i.e. as per the unique situation and circumstances of each person. Therefore, in the ayah 2:241 “And for divorced women is a Mataa’ with Ma’roof; as a Haqq upon the Muttaqueen.” the Mataa is again based on the situation and the unique circumstance of each individual case, the Mataa is also for the Divorced, which has to be done with Maroof, that is which is most acceptable and pleasant manner, in light with the laws of the land and the laws of the Deen. And also highlighting that this is the Haqq upon the Muttaqqin; with the word Haqq used here in the meanings of obligations, duties and responsibilities. Therefore, Allah says in the next ayah that 2:242 “Allah thus Yubayyin Allah’s Ayaat to you, so that you may Ta’qaloon.” Shows the importance of using our intellect, reasoning and brains whenever we are trying to understand and implement Allah’s Ayaat. Although Allah has made Bayyanin, i.e. explained in details, distinctly made clear, explained with examples and segregated the right path versus the wrong one; but the ultimate responsibility on us is to use all our god given faculties, especially the Aqal- the faculty of reasoning, intellect and thinking by using our brains to not only understand the divine guidance but implement it in letter and spirit as per the gyst of the intended Hidayaha.
The next ayah 2:243 “Have you not considered those who were evicted from their homes, by the thousands, fearful of death…” shows a little displeasure from Allah for those who evicted their homes due to fear of their deaths. Thus, Allah says in the next phrase that “…Say to them, “Die for Allah” that is to those who were afraid of their deaths and hence were evicted from their homes due to their fear, Allah is asking to tell them, that it is Allah who gives death and therefore if needed in the way of Allah, die for Allah, because Allah is the one who gives life too. This statement to these people is beautifully linked to the next phrase when Allay says “…So Allah gives them life. Indeed, Allah is full of Fadal upon the people, but most of the people do not Yashkaroon.” As we know the word Fadal includes all such bounties of Allah that are needed to live during this temporary life on earth, hence includes, spouses as zouj, Hidayah as Kitaab, the Rizq- all ways and means of personality and character development, all provisions, Amwaal, wealth property and titles, success and prosperity, health etc. Therefore, when Allah is saying that Allah is the one who is full of Fadal for the mankind, but most of the people do not do Shukar, it means that Allah’s favors to us in the form of Allah’s Fadal is numerous and countless. As a return of these Fadal, all Allah ask us to do is to do Shukar, which is not uttering of words from our mouth as words of gratitude but in fact we are required to return the favors through actions, as to show gratitude or being thankful through explicit actions/deeds saying out-loud the feeling of gratitude as a return of favors which comes out of ultimate gratitude of Allah’s Fadal. Here in this ayah Allah is saying that most people do not do Shukar, that is they do not return the favors/the fadal of Allah, by following Allah’s commandments, their actions/deeds do not reflect their ultimate gratitude.
The next ayah is in continuation of the earlier one, which talks about such people who evicted from their homes as a result of fear of their death, to those and to all of us, when Allah says in 2:244 “And Qaatilu in the Sabeel of Allah, and know that Allah is All-hearing and All-knowing.” Here the word Qaatilu is used both in the meanings of fight and getting killed. Therefore, Allah is saying that fight in the way of Allah, and not be afraid/ or concerned even if you get killed, both physically and metaphorically, in terms of being humiliated, embarrassed or abused, as long as your efforts are on the path, the way of Allah, know that Allah is All-hearing and All-knowing, and Allah is the one who gives life, death, and all the Fadal. Which is confirmed by Allah in the next ayah 2:245 “Who is there who would loan Allah a Hasanan loan, so Allah will multiply it for him/her manifold…” Our remaining steadfast on the path of Allah, our fighting and getting killed in the path of Allah, is like giving Allah a Hasanan Loan – which will be multiplied many folds by Allah. Since “…For Allah seizes and amplifies, and to Allah you will be returned…” Highlights three important facts in the meanings of that it is Allah who seizes, in the meanings of accountability, and Amplies, in the meanings of getting the return of that Hasanan Loan and the facts that one day we will be returned to Allah for the purpose of accountability, is an important fact and the foundations of Deen as per Emaan on Akhira.
C- IMPLEMENTATION IN TODAY’S LIFE
These ayahs from 2:238 to 2:245 teach us three important lessons that we can apply in our day-to-day lives. First and foremost, at all times and as we carry out our day-to-day activities, we need to establish, protect, guard and contribute to Salaat’ i.e., that welfare system built on the principals of Deen with care, compassion, justice and Equality for all of its members. Among the aspects of Salat, the most important aspects which we need to guard and protect at all times is Salat of Wusta- i.e., those aspects of Salat that adhere to maintaining justice and equality amongst the members of the society- because this is how we stand for Allah in Qaneteen. But if at any point of your life, you are worried or concerned, then Rajalan (make yourselves stronger and resilient) or Rakaban (remain steadfast with self-restraint, self-control and self-discipline in terms of keeping it all together by being steadfast and in-control). Secondly, these ayahs have also taught us an important matter of life, that the Wassiyat for Mataa’ for widowed as well as a mandatory Mataa for the Divorced have to be arranged in accordance with each individual situation and circumstances, has to be done with Maroof, i.e., in accordance with what is most pleasant and acceptable. Finally, these ayahs also give us an important lesson to remain always steadfast in the path of Allah, through our efforts, and not concerned about even fighting or giving our lives in the cause of Allah, since it is Allah who has given us life, and all of Fadal. It is now incumbent upon us to return the favor, by obeying and establish Allah’s Commandments through our actions and deeds and doing Shukar – through explicit actions and deeds in ultimate gratitude to Allah for All of Allah’s Fadal. It’s like extending Allah Hasanan Loan, which will be multiplies many times by Allah.
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/
S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى) S’ALAWATI (الصَّلَوَاتِ)- basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not like a temporary connection that could be disconnected and then connected again, and disconnect again and so on so forth. Popular Arabic word “اتصالات” (Itti Salaat) and a whole ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in all Arabic countries including Saudi Arabia, the functional name of this ministry or institution is “مواصلات” (Mawa Salaat) that is also derived from the word (Salaah). The institution “الاتصالات” (Al itti Salaat) and its constitutional functions “مواصلات” (Mawa Salaat) or “اتصال” (Itti Sal) is to do with the role of this department as “installation and administration of all communication networks”, making road ways, establishing transport links, junctions and conjunctions”. Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the Arabic word” اتصالية” (IttiSalyah). In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e. put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). This shows the meanings of the word as blessings, honor, magnify, bring forth, follow closely, walk/follow behind closely, committed, to remain attached, to contact or to be in contact or establish contact; link/bond/connect, remain attached, continue contact, follow closely or commitment, i.e. a word which implies to go/turn towards. In a nutshell, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen that remains connected permanently and strongly as we carry out our day-to-day activities. The word Mu’salli (مُصَلًّى) and Mus’alleen is used in Quran 4 times in the meanings of those who establish and commit to salat for instance in the ayah 2:125; 70:22; 74:43 and 107:04. The Word S’ALAWATUN (صَلَوَاتٌ) has the same meanings and it appears in 2:157, 2:238, 9:99, 9:103, 11:87, 22:40- all used in the meanings of being permanent connected in terms of Allah’s revelation, Rabobiat, Rahmat and Blessings through the system of Salaat. X-Reference – 2:83 , 2:110 , 2:125 , 2:157 , 2:238 , 4:102 , 9:97 , 9:99 , 9:103 , 10:87 , 11:87 , 14:29 , 22:40 , 33:43 , 33:56 , 38:56 , 48:23 , 63:10 , 70:22 , 74:40-47 , 75:31-31 , 82:14-15 , 107:1-7.
WUSTA (الْوُسْطَىٰ) & WASATO’AN (وَسَطًا) is used in Quran 4 times. Normally translated as in the middle ground or middle of the road, middle weight and height or middle way. These are wrong translations. For instance Refer to the Ayah 5:89 when Allah is asking for feeding the Miskeen as a recompense the phrase is used as إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ – this does not mean feed a Miskeen of Average/middle build weight and height as normally translated but this phrase means that “feed the Miskeen as per the Ausat’ of what you would feed your own family” based on justice and equality not the middle or the average way. Similarly in the ayah 2:238 “Be the guardians of your Salaat, and of the Salaat Wusto’a and stand up Allah as Qu’aneteen” Here again the meanings of the word is not the middle as in Middle salat but in the meanings of standing with Allah in Justice and equality, I.e. guard and protect your Salaat and especially those aspects of Salat that adhere to maintaining justice and equality amongst the members of the society and stand firm with Allah as Qaneteen (i.e. using your resources and abilities in accordance with Deen by remaining within the boundaries of Deen. This word DOES NOT mean Middle Salat. Similarly, in the ayah 68:28 the phrase قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ , the phrase قَالَ أَوْسَطُهُمْ, means the person who is utmost in reasoning and justice and this ayah should therefore be translated as “the most reasonable and just of them said, “Did I not say to you, ‘if only you would Tasbihoon?’” Therefore, when in the ayah 2:143 Allah says “And thus we have made you a Wasato’an Ummath that you will be witnesses over the people and the Messenger will be a witness over you”, the meaning of the word is not middle ummath, but the word is used here in the meanings of keepers of justice and equality on the basis of Deen/the Divine guidance, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to the Ummath therefore the corresponding phrase smoothly aligns with the meanings of this word as just and equitable Ummat “that you will be witnesses over the people and the Messenger will be a witness over you”. X-Reference – 2:143 , 2:238 , 5:89 , 68:28 , 100:05.
QANETEEN (قَانِتِينَ) & QANETON (قَانِتُونَ) QANETAAT normally translated as obedient, the word basically means to establish God’s Laws & Rules; To guard one’s abilities & resources & To Use these abilities to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters, to carry out one’s responsibilities by remaining within the boundary of instructions and guidelines as established by Allah. Therefore, in the ayah 33:35 one of the characteristics of those who will have great reward with Allah is Qaneteenwa Qanetaat, meaning those men and women who guard their abilities & resources & by using them to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters. X-Reference – 2:116 , 2:238 , 3:43 , 3:117 , 4:34 , 16:120 , 30:26 , 33:31 , 33:35 , 39:9 , 66:05 , 66:12.
KHIFTUM (خِفْتُمْ) NEW normally translated as to be afraid of, the word is used in Quran in much broader terms for instance in the ayah 4:03, the word is used twice, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…the if you Khiftum that you will not be able to do Adal then one….” Here the word is not used in either of the phrase in the meanings of being afraid or fearful but more in the meanings of concerned, or being worried, anxious, apprehensive, disturbed or bothered. Used in the similar meanings in the ayah 2:229 and 2:239. Similarly in the ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in the meanings of being concerned or worried. Used in the similar meanings in the ayah 9:28 as well. X-Reference – 2:229 , 2:239 , 4:03 , 4:35 , 9:28 .
RIJAAL- noun & RIJAALAN (فَرِجَالًا) verb NEW is normally translated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which is a wrong translation. The basic characteristics of the word is used in the meanings of the stronger segments of society such as that used against the word Nissa, meaning weaker segments of the society. Similarly, in the ayah 2:239 the word Rijaalan is used as in the verb with the phrase “If khaftum then Rijaal…” i.e if worried, or concerned, then make yourself strong, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resilient and tough. The word is mostly used in Quran in the meanings of men, or man (Rijaal) but also used as strong segments of a society, as a group of people including men and women both. For instance, the word does not mean men, but mankind in general, in the ayahs 7:48 and 38:62- where the word is not used for men only, but for all men and women, i.e. people of all genders. X-Reference – 2:239 , 4:1 , 4:75 , 7:46 , 7:48 , 9:108 , 21:7-9 , 22:27 , 38:62.
RUK’BANAN (رُكْبَانًا) NEW is normally translated as ride or riding, but the general characteristics of the used is derived from Rakaab, as in a rope of something through which an animal is kept under control. Thus, the word is used in Quran in the meanings of ride, or riding but also in the meanings of to control, to be kept together, to remain steadfast, in the meanings of restraint, steadfast and discipline. For instance, in the ayah 2:239 “…if Khatum then Rajaalan or Rukbanan…” i.e., if worried or concerned then make your selves stronger (Rajaalan) and steadfast with self-restraint, self-control and self-discipline in terms of keeping it all together by being steadfast and all in-control. It’s used in the similar meanings in the ayah 82:8 “…in whatever form Allah willed he Rakabaka…” Here the word is used in the meanings of disciplined you and kept you together- intact and aligned. X-Reference – 2:239 , 6:99 , 8:42 , 11:41-42 , 18:71 , 29:65 , 59:06 , 82:08.
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.
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.
ZOUJ (أَزْوَاجٌ) AZWAAJ (أَزْوَاجًا) – 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.
WAS’SI & WAS’IYAT (الْوَصِيَّةُ): MUWASIN (مُوصٍ) is the one who write the Was’iyat. The word Wassiyat is used in the Quran in the meanings of bequest, inheritance, estate, endowment, settlement, legacy or heritage. It’s also used in the meanings of the will – basically a set of instructions and guidelines as to the distribution of inheritance or how the estate is to be managed and run. The person who writes the will or to whom the inheritance or estate – the Wassiyat belongs, is called Muwasin. The word Wassi is also used in the meanings of the instructions or the advice or the dying wish as per ayah 2:132 by Ibrahim and Yaqoob to their children. It is used in the similar meanings as in instructions, adviced, ordained as in the ayah 4:131 as “…And we have Was’iyena on those who were given the Kitaab before you and yourseleves to do Taqwa of Allah…” here it is used in the meanings of instruction, explicit commandment and guidance. It is used in the similar meanings in the ayah 31:14 as “and we have Was’siyna upon mankind …to do Shukar for your parents and for me..” as well as in ayah 42:13. X-Reference – 2:132 , 2:180 , 2:240 , 4:11-12 , 4:131 , 5:106 , 6:144 , 6:151 -2 , 29:8 , 31:14 , 42:13 , 46:15.
MATA’A (مَتَاعًا) & MATTIUHUNNA (مَتِّعُوهُنَّ) is used in Quran in the meanings of the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. as used in the ayah 4:102 or 12:17. Therefore, the earth is called Mata’a in the ayah 2:36 the phrase is “for you is the earth as a place of settlement and Mata’a for a time”. Here the word is used in the meanings of all those things, the ways and means and requirements which required for our lives physically as the necessities of life. In the ayah 3:14 when describing all the aspects of Zeyyan/Zeenat, Allah says “..these are the Mat’aa of this worldly life.. ”shows that all aspects of Zeenat are also Mata’a that is anything that looks good to us, that we need in order to live life comfortably in this world such as aspects of Zeenat, which look good to us not just physically but also in regards to all aspects of our nature, is also regarded as Mata’a by Quran. Similarly, in the ayah 3:185 the word Mataa is used along with delusion to describe the worldly life, i.e. in the meanings of enjoyment, pleasure, satisfaction or amusement in this worldly life. X-Reference – 2:36 , 2:236 , 2:240-241 , 3:14 , 3:185 , 3:197 , 4:102 , 9:38 , 10:70 , 12:17 , 16:80 , 21:111 , 28:60 , 43:35 , 80:32.
HOULE (الْحَوْلِ) NEW is mistranslated in the ayahs 2:233 and 2:240 as in the meanings of years, but this is a wrong translation. The basic characteristics of this word is in the meanings of mahool- surroundings or halaat- situations, as used in the ayahs 2:17, in the phrase “Their example is that of the one who kindled a fire, but when it illuminated what was Houlaho him, ..“ here the word is used in the meanings of surroundings, or encompassing or circumferent. Similarly in the ayah 3:159 the phrase “ ..and if you had been rude and harsh in heart, then they would have disbanded from your Houleka..” again, used here in the meanings of your surroundings or being around you. Used in the similar meanings of around or surrounding in the ayah 6:92 and 9:101. Thus, when in the ayah 2:233, when Allah says “Mothers may breastfeed their children Hauleen in complete.” means they can complete the breast feeding for their children, based on their situation and surroundings. Similarly when in the ayah 2:240, when Allah says “..For them is a wassiyat for Mataa’ as per Al Houle with evicting them..” the word is not meant in the meanings of one year, but as per the situation, the surroundings, the requirements which is unique for each individual situation, and may last for even much longer than one year depending upon the unique requirement and situation of each Widow. X-Reference – 2:233 , 2:240 , 3:159, 6:92 , 9:101, 17:1 , 19:68, 26:25 , 27:8 , 29:67 , 39:75 , 40:7 .
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.
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.
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.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) in plural. 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.
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. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. 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.
AQAL (عَقَلُ) TA’QALOON (تَعْقِلُونَ) YA”QILOON (يَعْقِلُونَ) verbs in the meanings of using Aqal- the word Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use brain to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in the ayah 7:179 telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal. Therefore, in the ayah 2:44 when Allah said “Do you order Barre of the people and forget yourselves while you recite the book? Will you not TA’QALOON (تَعْقِلُونَ)?”- means, you ask people to be righteous and Momin but the same teachings are not reflecting in your behaviors and actions because you are not using your brains to understand the book i.e., it is simply limited to recitation only. Similarly, when in ayah 2:75, Allah is telling us about a group of people who listened to the words of Allah, but after they AQALLO (عَقَلُو) it, i.e. after they have understood it, through the use of their intellectual faculties of reasoning and logic, they twisted it for worldly benefits, while they knew what they were doing. In the ayah 2:76 when the same word is used by one group of people towards others, by saying TA’QALOON (تَعْقِلُونَ), they are in fact asking them to use logics and reasoning, in terms of their attempt to influence the other group to keep on concealing Allah’s Ayaat. X-Reference 2:75, 2:76, 2:144, 2:170-171, 3:118, 5:58, 6:151, 7:179, 23:80, 26:28, 29:35, 30:28, 43:3, 67:10.
FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for provision of spouses, the success, the prosperity, the parents, etc as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. X-Reference – 2:48, 2:64, 2:90 , 2:105 , 2:122 , 2:268 , 3:73 , 3:152 , 3:170-171 , 3:174 , 4:32-34 , 4:73 , 4:113 , 6:86 , 7:140 , 9:74-76 , 10:60 , 16:14 , 16:71 , 17:18-21 , 17:55 , 17:70 , 23:24 , 24:20-22 , 27:15 , 45:16 , 62:10.
SHUKAR & SHAAKIR (شَاكِرٌ)– who does Shukar; TASHKAROON (تَشْكُرُونَ) do Shukar: normally translated as thankful or grateful, but it is not simply utterance of words from our mouth or even out of deep conviction of our hearts – this word is used in Quran to refer actual deeds and actions showing ultimate gratitude which are done as a result of and towards acts of kindness, favors and blessings. For instance, Refer to Ayah 34:13- “They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles, اعْمَلُوا آلَ دَاوُودَ شُكْرًا “Work, O family of Dauod, in Shukr.” وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ and a very few of My Aibadeya (those who do Abd) are As-Shakoor.” Here the meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as to show gratitude or being thankful – Shukr are therefore the acts of saying out-loud the feeling of gratitude through actions as per the expectations and return of favors by replying through expected actions as a return and ultimate gratitude. Similarly, in the ayah 17:19 “Whoever desired the Akhira and does Saiyee for it while is a Momin, it is for these whose Saiyee are Mashkooran (مَشْكُورًا)”. Here again the word is used in the meanings of recompense for what one has done righteously in terms of doing Saiyee while being a Momin, then that Sayee would be well decompensate, replied with, replied in kind by Allah. Similarly, in the ayah 76:22 while describing the inhabitant of Jannat Allah says “Indeed this is for you a reward and your Saiyee are Mashkooran (مَشْكُورًا)”. Therefore, in the ayah 2:152 when Allah says “..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” explains so much in the sense that it’s a complete guidance within one phrase, in terms of humanity has to follow Allah’s revelation as a return with ultimate gratitude towards Allah’s favor and blessing to us, we always remain grateful to Allah in terms of our obedience of Allah’s commandments, as our payback for all the blessings of Allah and remain firm on Emaan by Avoiding Kufr of Allah at all costs. When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in the meanings of giving increased reward for the good deeds of people. It’s also used as opposite to Kufr which means to conceal or to hide. Therefore, as opposite to the word Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission and complete striving and expression. Therefore, in ayahs 2:52 and 2:56, when the word is used as an expected response from bani-Israel- this means that after having enjoyed huge favors as Ahsan from Rabb, which should have resulted in them being obedient and grateful filled with utmost gratitude towards Allah by following Allah’s commandments with their complete submission making it obvious through their acts and deeds. X-Reference 2:52, 2:56, 2:152, 2:185, 3:123, 3:144-145, 4:147, 5:89, 7:17, 7:144, 10:22, 14:05, 17:19, 25:62, 34:13, 35:34, 42:23, 64:17, 76:09, 76:22.
QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to degrade, abuse or humiliate someone, to kill confidence; To make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities. Or to deprive someone of knowledge, education & training or block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Riz by inventing untruth about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Therefore, in the ayah when it says to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:190-191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
SABEEL (سَبِيلِ) 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 “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.
AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) 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.