Surah Al-Baqarah Ayah No. 246 to 253
Surah Al-Baqarah Ayah #246-253 (2:246-253)
A- Translation
٢٤٦ أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
[Quran 2:246] Have you not considered the notables of the Children of Israel after Mosa, when they said to a Nabiyyin (لِنَبِيٍّ) of theirs, “Appoint a king for us, we will do Qatal (نُقَاتِلْ) in the Sabeel (سَبِيلِ) of Allah?” He said, “Is it possible that, if the Qitaal (الْقِتَالُ) was Kutiba (كُتِبَ) upon you, you would not do Qatal (تُقَاتِلُوا)?” They said, “And why would we not do Qatal (نُقَاتِلَ) in the Sabeel (سَبِيلِ) of Allah, while we were evicted from our homes, along with our children?” But when the Qitaal (الْقِتَالُ) was Kutiba (كُتِبَ) upon them, they turned away, except for a few of them. And Allah is aware of the Zwalimeen (بِالظَّالِمِينَ).
٢٤٧ وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ
[Quran 2:247] And their Nabiy (نَبِيُّهُمْ) said to them, “Indeed, Allah has appointed Taloot to be your king.” They said, “How can he have the authority over us, while we are Ahaqqu (أَحَقُّ) of authority than him, and he has not been given an abundance of the wealth?” He said, “Indeed, Allah has chosen him over you, and has increased him in the knowledge and the Jismi (وَالْجِسْمِ).” For Allah gives Allah’s authority to whomever Yashaau (يَشَاءُ). And Allah is All-encompassing and All- knowing.
٢٤٨ وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
[Quran 2:248] And their Nabiy (نَبِيُّهُمْ) said to them, “Indeed, an Ayat (آيَةَ) of his authority is that the chest wherein there is Sakinatun (سَكِينَةٌ) from your Rabb (رَبِّكُمْ) will come to you as well as the remaining of what the family of Mosa and the family of Haroon had left, carried by the Malaaik (الْمَلَائِكَةُ). Indeed, in that a Ayaatan (لَآيَةً) for you if you are the Mumineen (مُؤْمِنِينَ).”
٢٤٩ فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ
[Quran 2:249] And when Taloot set forth with the soldiers, he said, “indeed, Allah will be Mubtalikum (مُبْتَلِيكُمْ) you with a Naharin (بِنَهَر). And whoever Shariba (شَرِبَ) in it, then he/she is not from me, and whoever does not taste it, then indeed, he/she is from me, except the one who Aghtarafa (اغْتَرَفَ) Ghurfata (غُرْفَةً) with his/her hand.” But they Sharibu (فَشَرِبُوا) in it, except for a few of them. And when he and those who had Emaan (آمَنُوا) with him, overcame it, they said, “We have no strength today against Jaloot and his soldiers.” But those who were certain that they would meet Allah said, “How many a small group has defeated a large group by the permission of Allah. And Allah is with those who are the Sa’bireen (الصَّابِرِينَ).”
٢٥٠ وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 2:250] And when they went forth to Jaloot and his soldiers, they said, “Our Rabb (رَبَّنَا) pour upon us Sabr (صَبْرًا), and reinforce our foothold, and grant us victory over the Kaafireen (الْكَافِرِينَ) people.”
٢٥١ فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ
[Quran 2:251] So they defeated them by the permission of Allah, and Dawood Qatal (قَتَلَ) Jaloot, and Allah gave him authority and wisdom, and taught him from what Yashaau (يَشَاءُ). And if it were not for Allah propelling people, some by means of others, the earth would have been Fasaadati (لَفَسَدَتِ), but Allah possesses Fadalin (فَضْلٍ) for the worlds.
٢٥٢ تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۚ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ
[Quran 2:252] These are the Ayaat (آيَاتُ) of Allah, which We Natlu-ha (نَتْلُوهَا) to you in Haqq (بِالْحَقِّ). For Indeed, you are one of the messengers.
٢٥٣ تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
[Quran 2:253] These messengers: We gave Fadalna (فَضَّلْنَا) some of them over others. Among them are some to whom Allah spoke, and Allah raised some of them in Darajaat (دَرَجَاتٍ). We gave Easa, the son of Maryam, the Bayyinaat (الْبَيِّنَاتِ) and supported him with the Ruuhil Qudoos (بِرُوحِ الْقُدُسِ). And if Allah Shaa’a (شَاءَ), those after them would not have Eqtatal (اقْتَتَلَ) each other, after what had come to them of the Bayyinaat (الْبَيِّنَاتِ); but they disputed; and among them were those who have Emaan (آمَنَ) and among them were those who did Kufr (كَفَرَ). And if Allah had Shaa (شَاءَ), they would not have Eqtatalu (اقْتَتَلُوا) each other, but Allah does what Allah intends.
B- THE CONCEPT:
Keeping in view the context of the ayahs discussed earlier which talks about remain steadfast in the path of Allah, through our efforts, and lives, and doing Shukar- through explicit actions and deeds in ultimate gratitude to Allah. These ayahs are again telling us about our forefathers, at a time after Nabi Mosa, i.e. after the death of Nabi Mosa. As we know there were numerous Nabi, which were appointed to Bani Israel. The ayah 2:246 “Have you not considered the notables of the Children of Israel after Mosa, when they said to a Nabiyyin of theirs, “Appoint a king for us, we will Nuqatil in the Sabeel of Allah?” He said, “Is it possible that, if the Qitaal was Kutiba upon you, you would not Tuqaatil?” They said, “And why would we not Nuqaatil in the Sabeel of Allah, while we were evicted from our homes, along with our children?” But when the Qitaal was Kutiba upon them, they turned away, except for a few of them. And Allah is aware of the Zwalimeen. This ayah is giving us a summary of what our ancestors did. So the Bani Israel wanted to take revenge of the fact that they were evicted from their homes along with their children, so they asked their Nabi (After the death of Mosa), to appoint a leader, a king, so that they could fight in the Sabeel of Allah. The response from the Nabi was that there is a possibility that once the fighting has been ordained upon you, you would not fight, i.e. turn your backs on your own commitment, which happened later on. Thus, when the fighting was ordained upon them through their Nabi, only a few of them fought, and most of them turned away as most of them were Zwalimeen.
The next ayah 2:247 is telling us that when they asked for a king, a leader to be appointed for them and when Allah has appointed for them a leader/king, they argued against the appointment as 2:247 “And their Nabiy said to them, “Indeed, Allah has appointed Taloot to be your king.” They said, “How can he have the authority over us, while we are Ahaqqu of authority than him, and he has not been given an abundance of the wealth?” He said, “Indeed, Allah has chosen him over you, and has increased him in the knowledge and the Jismi.” For Allah gives Allah’s authority to whomever Yashaau. And Allah is All-encompassing and All- knowing.” So when Allah appointed for them Taloot as their leader and the king, they were not happy with the appointment as their argument was, how can Taloot have authority over us when he has not been given abundance of wealth. The reply from their Nabi was that Allah has appointed him as your leader and king because of his wealth of knowledge and wisdom as well as the fact that he had statute, the standing and a reputation of high esteem among the people of the Bani Israel.
The next ayah 2:248 is giving further arguments by their Nabi for the appointment of Taloot as their leader as 2:248 “And their Nabiy said to them, “Indeed, an Ayat of his authority is that the chest wherein there is Sakinatun (سَكِينَةٌ) from you Rabb will come to you as well as the remaining of what the family of Mosa and the family of Haroon had left, carried by the Malaaik. Indeed, in that a Ayaatan for you if you are the Mumineen.” Thus, the arguments by their Nabi were that Taloot as their leader and the king would be a source of Sakoon from their Rabb, i.e., this would bring settlement, stability, peace and tranquility in their lives from their Rabb as carried by the Malaik of Allah- i.e. through the help and support of Allah’s forces of nature and natural powers. Another argument was that the two earlier Anbiya for the bani-Israel, Musa and Haroon, their household members, and their families also are with the Taloot.
The next ayah 2:249 is misinterpreted and mistranslated to confirm the misconception that Allah would ask them not to drink from a river. 2:249 “And when Taloot set forth with the soldiers, he said, “indeed, Allah will be Mubtalikum you with a Naharin. And whoever Shariba in it, then he/she is not from me..”. This ayah is not at all talking about Nahar as stream or river or Shariba as drinking at all. But in this ayah the word Nahar are all those things that we crave for, desire for in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in) and would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. Similarly, the word Shariba does not mean drinking but being engulfed in, consumed by, absorbed or overwhelmed by. Therefore this ayah is saying that when they got ready to fighting the Jaloot and his soldiers, then their Nabi is warning them, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar..” therefore the Nahar, they would be tested and tried by their worldly desires of peace, easiness, wealth, life, spouse, and children during the hardships of travelling and fight in the way of Allah, in terms of bringing out the real characteristics of the person. So whoever get consumed by it, or absorbed in it, overwhelmed or addicted to it, then that person is not with the Nabi. The next phrase “…and whoever does not taste it, then indeed, he/she is with me, except the one who Aghtarafa Ghurfata with his/her hand…” whoever does not taste it, did not get indulge in it, then that person is with the Nabi. The next phrase “A’ughtarafa Ghufratan” is mistranslated as “A mere sip out of the hand, or a taking a few in the hollow of his hand”. This is a wrong translation. The phrase “except from those who A’ughtarafa Ghufratan, means except those who earn the standing, prestige, higher accolades out of their earnings, perseverance, hard work, and good deeds. Thus, here the Nabi is saying that a person who tastes the Nahar, is not with me, except for those who earn it by themselves as a combination of their Sabr, perseverance, hardwork and Emaan. The next phrase of the ayah “…But they Sharibu in it, except for a few of them…” is telling us that except of a few of them, most of them got consumed by the Nahar, got absorbed, overwhelmed and engulfed in their worldly desires and did not go with the group to fight in the way of Allah.
The next phrase “…And when he and those who had Emaan with him, overcame it, they said, “We have no strength today against Jaloot and his soldiers.” But those who were certain that they would meet Allah said, “How many a small group has defeated a large group by the permission of Allah. And Allah is with those who are the Sa’bireen.” It is a conversation between those who have Emaan, the Momineen, once they overcame their worldly desire, the Nahar, they were left a few of them, since most got engulfed in the Nahar, they were concerned that they are not strong enough in numbers to overcome Jaloot and his soldiers. But among the Momineen those who were certain of meeting with Allah, shows the level of conviction and certainty of the day of Akhira, and hence their level of relying on Allah and the conviction of their Emaan, they said that it has happened many a times before as well that a small group has defeated a larger one as everything happens as per the permission of Allah. And Allah is always with the Sabireen, that is those who strive with conviction and perseverance, who strive with persistent efforts day in day out, until they reach their goal. Therefore, the next ayah 2:250 is the Duaa by these Momineen at the time going forth to fight Jaloot and his soldiers, 2:250 “And when they went forth to Jaloot and his soldiers, they said, “Our Rabb pour upon us Sabr and reinforce our foothold, and grant us victory over the Kaafireen people.”
Due to their Emaan, and efforts and struggle (Sabr), the next ayah is then telling us that 2:251 “So they defeated them by the permission of Allah, and Dawood killed Jaloot..” that they, the Momineen under the leadership of Taloot defeated Jaloot and his soldiers and their Nabi, Dawood killed Jaloot. The next ayah is telling us what Allah has given to the Nabi as “…Allah gave him authority and wisdom, and taught him from what Yashaau. In the next phrase “ …and if it were not for Allah propelling people, some by means of others, the earth would have been Fasaadati but Allah possesses Fadalin for the worlds”. Telling us that, if Allah would not have driven some people against others, the Earth would have been destroyed and destruction would have been prevailed. It is only through some people going against those, who had been creating Fasaad on earth, that they could be stopped. Therefore, Allah is saying that it is Allah who is full of Fazal/Fadal for the worlds.
The next two ayahs are talking about Messengers of Allah 2:252 “These are the Ayaat of Allah, which We Natlu-ha to you in Haqq. For Indeed, you are one of the messengers. 2:253 These messengers: We gave Fadalna some of them over others. Among them are some to whom Allah spoke, and Allah raised some of them in Darajaat. We gave Easa, the son of Maryam, the Bayyinaat and supported him with the Ruuhil Qudoos..”. As we know each and every one of us, has Allah’s rooh as a part of our creation. The phrase Rooh-il-Qudoos (بِرُوحِ الْقُدُسِ) is the process of revelations and the hidayah with the same meanings. Whenever Allah says I have supported Easa son of Maryam with Rooh il Qudoos, it means giving strength, providing support Allah’s Revelations and Hidayah.
The next phrase is a description of the nation of Rasool, their behavior after the death of their Rasool. “…And if Allah Shaa’a , those after them would not have Eqtatal each other, after what had come to them of the Bayyinaat; but they disputed; and among them were those who have Emaan and among them were those who did Kufr. And if Allah had Shaa, they would not have Eqtatalu each other, but Allah does what Allah intends”. After describing that Allah has given different level of Fadal/Fazal, Allah’s bounties on earthly life, but also the Darajaat of the Rasool in the eyes of Allah varies from one another. This ayah is telling us in very clear and concise manner that after the death of Allah’s Rasool, the behavior and conduct of the nation is always to dispute about the Rasool, Allah’s Kitaab, and to fight with each other, in spite of the fact that Allah’s Hidayah has been made Bayyinan, clearly explained in detail, made distinctly clear and obvious through examples by their Rasool. But they disputed and fought with each other, those who are Momin disputed and fought with those who are Kaafir. Since Allah is all powerful over everything, If Allah willed, they would not have disputed, but Allah has given us the free will, the freedom of choice and decision. Once Allah has given us the freewill, the Hidayah through Allah’s Rasool, Allah has kept the decision to follow the right path or the wrong one in our hands. And therefore, Allah does not intervene in these decisions made by mankind in the worldly life.
C- IMPLEMENTATION IN TODAY’S LIFE
The ayahs from 2:238 to 2:245 are telling us about our forefathers through the events that happened after the death of Musa and Haroon. As we know there were many Rasool and Anbiya that were appointed for Bani Israel, these ayahs are talking about one of their Nabi and their discussions and interactions with that Nabi. These ayahs are also telling us about numerous Messengers of Allah and the behavior of their nations after them. The lessons which we can learn and apply from these ayahs in our day to day-to-day lives are as follows
- We have to always remain Saabir, (perseverant and striving with persistent efforts and struggles) striving towards Nahar (all those things that truly crave for, and desire for ourselves and our families such as peace, tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health) by keeping our focus on strengthened Emaan and Amal-e-Swalehat at all times.
- Although we can strive for and attain Amwaal and Nahar, we always have to treat these as a Balaa’ from our Rabb, that is such test and trial that should bring out the real characteristics in us being of the positive nature. Whatever we have earned and have been bestowed with by our Rabb, in terms of wealth, prestige, resources, faculties, knowledge etc. we have to spend that for the benefit of others, always remaining in a state of Shaakir and Saabir. As that’s how these things would bring out the best in us and we would be successful in this Balaa.
- Under no circumstances should we get engulfed in, consumed by, absorbed or overwhelmed by these things such as popularity, fame, wealth, knowledge etc. as not only these can be addictive in nature but these are also the tools of Shaitan to divert us from the path of Allah making as proud and arrogant. Even if we are much smaller in number, we need to keep in mind while striving against those who create Fasaad on earth, that our reliance and tawakul is only on Allah and our efforts and lives in the Sabeel of Allah would have greater Darajaan with Allah as Allah is always with the Sabireen.
- Since Allah has given different level of Fadal/Fazal and Darajaat to Rasool, with some over some of others, it’s only Allah who is the Hikm. For us as Momineen, this is not allowed as per Quran to differentiate or make any distinction between one Rasool or another. At all times we need to be mindful of the behavior and conducts of all earlier and present nations who dispute in matters of Deen, in matters/Ayaat of Kitaab and in matters of their Rasool. Since the Kitaab, the Hidayah is being made Bayyinin, i.e. distinctly made clear with, if we follow the Kitaab, and do not distinguish any Rasool, then it is incumbent upon us to argue to bring out the Haqq, to expose and reveal Allah’s Ayaat as is the trust by Allah, even if that means exposing and fighting those who create Fasaad on earth.
Footnotes:
D- THE KEY-WORD VOCABULARY:
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NABI & & NABO’AT (وَالنُّبُوَّةَ)- AN’BIYA (أَنْبِيَاءَ)/ NABIYYUN (النَّبِيُّونَ)– plural. The word Nabi normally translated as prophet, which is an incorrect translation, since it has nothing to do with the concept of prophecies or the person who gives prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It’s also used in the meanings of news, condition, situation, or an expression of actual facts, events and situations. This information could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. Nabi as per Quran is someone who communicates such information/naba which is devoid of lies, fabrications or falsehood and which would result in benefits and giving advantage; and on whom Allah has bestowed Nabo’at. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Therefore both the words Nabi and Nabo’at are the combination of both these set of meanings – for instance refer the ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people, “Be my Aabid rather than Allah’s.” Rather, would say, “Be people of the Rabb, according to the book you learn and study.”Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as in the ayahs 6:89, as well as the ayah 45:16, whereas in the ayahs 29:27 and 57:26, only the two words of this phrase “An Nabo’at wa Al Kitab” are mentioned showing that Kitaab includes Hikmat, means a NABI has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 2:31-33 , 2:61 , 2:91 , 2:136 , 2:246-247 , 3:79-81 , 6:89 , 9:94 , 10:53 , 12:36-37 , 19:56 , 26:69 , 29:27 , 45:16 , 54:4 , 57:26 , 58:6-7 , 64:5 , 66:3.
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.
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.
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.
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.
JISMI (وَالْجِسْمِ) NEW normally translated as forms or bodies, the word is not used in Quran in the meanings of just forms or physical appearances. For instance, in the ayahs 63:2-4, when Allah is describing so-called leaders “They have made their oaths a cover: thus, they obstruct from the Sabeel of Allah: truly evil are their deeds. This is because they had Emaan and then they did Kufr so their hearts are sealed- so they do not understand. Their Jism (Ajsamohim) pleases you when you see them and when they speak, you carefully listen to them. In fact, they are like propped up hollow trunks of wood…” this describes the word Jism so beautifully in the sense that their outer appearances, not just physical one, but their statue, the prestige (people have attached to them), their standing in the society, their image, standing, stature reputation, and popularity are all included in the meanings of the word, basically it is everything that looks pleasing to our eyes. Similarly in the Ayah 2:247, Allah is saying that Talut the appointed king by Allah is good in terms of his knowledge and Jism, it means that he has prestige, a standing, a stature among the members of the community. X-Reference – 2:247 , 63:2-4 .
SHAYYIN (شَيْءٍ) & MASHIAT – INSHALLAH (إِنْشَاءَاللَّهُ)- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘Will’ – But there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings and it also means fact, event, anything which exists such as in ayah 2:20 إِنَّاللَّهَعَلَىٰكُلِّشَيْءٍقَدِيرٌ means Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. This means that each and everything in this universe is based on these cause-and-effect laws that have been put in place by God Almighty. Therefore, whenever we use the phrase InshaAllah (إِنْشَاءَاللَّهُ), it does not mean that “we will do this ONLY when Allah wills” as is commonly translated; the actual meanings are that “we will do whatever is in our capacity, willingness and ability to do this, and only ALLAH with Allah’s infinite power and ability can stop us”. X-Reference – 2:70, 2:106 , 2:113 , 2:142 , 2:213 , 2:223 , 2:253 , 2:284 , 3:26 , 3:74 , 3:129 , 4:32 , 4:49 , 5:17 , 5:40-42 , 6:39 , 6:101 , 7:156 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
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.
MASAKEEN (وَالْمَسَاكِينِ) & SAKOON- The word Maskan/sakoon means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who is unable on a permanent basis or who does not have the ability to take care of him/her self; either is poor in a permeant poverty situation, or old age person or someone with permanent disability, or someone whose responsibilities such as those towards himself/herself or his/her family is beyond the means that he/she can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored/disrespected/discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. X-Reference, 2:35, 2:61, 2:83, 2:184, 2:184, 2:248, 3:112, 5:95, 6:13, 6:96, 7:19, 7:189, 8:41, 9:26, 9:60, 9:103, 10:67, 14:14, 14:45, 16:80 , 23:18 , 28:72-73 , 30:21 , 32:26 , 40:61 , 42:33 , 48:4 , 48:26 , 65:06 , 68:24 , 89:18 , 90:16 , 107:03.
RABB (رَبِّ) & RABBOIBIAT – RABBIHIM (رَبِّهِمْ) – their RABB: The Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It doesn’t mean Angel’s with wings as widely understood and translated. The word Malaik basically means powers or forces; shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has also the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Also refer Ayah 97:4 “descend therein by the permission of their Rabb for every matter”. In a nutshell Malaik are basically those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. This means that after Allah, the Malaik has done Sajda only for Adam on the basis of being taught Names by Allah refer Ayah 2:30-34. X-Reference – 2: 30-34 , 3:124-125 , 6:8-9 , 7:11 , 15:28-30 , 16:32-33 , 17:95 , 25:21-22 , 33:42-43 , 35:01 , 38:71-73 , 41:30-31 , 43:60 , 66:4-6 , 74:31 , 89:22 , 97:04.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Emaanukum (إِيمَانَكُمْ) your Emaan; female Momin (مُؤْمِنَةٌ) & 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.
BALA (بَلَاءٌ) & MUBTILA (مُبْتَل) Normally translated as a test or trial, this word does not mean test. For instance, notice that the same word is used in the same meanings and context in ayah 7:141 and 14:06. The word basically means to highlight being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249 in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream making evident that he was one of the Mohsineen. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from the people of Pharaoh, which would make Bani Israel under a big debt of Allah to repay by their obedience to Allah and Allah’s messenger. X-Reference – 2:49 , 2:124 , 2:249 , 7:141 , 8:17 , 14:06 , 37:106 , 44:33.
NAHAR (بِنَهَر) NEW is normally translated as streams, or rivers. But the real meanings of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.” Therefore, Nahar are all those things that we crave for, desire for in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar..” used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
SHARIBA (شَرِبَ) NEW normally translated as drinking, in the means of drinking water or any drink. But the word is used in much deeper meanings as well, for instance in the ayah 7:31 “O children of Adam, take your Zyynat from Masjid and Kulu and Ashrabu but do not transgress as Allah does not like those who commit excesses”. Here the word is used in the meanings of being engulfed, as in consumed, overwhelmed, submerged, swamped or immersed. The word is used in the similar meanings in the ayah 2:93 “…their Qaloob (hearts and minds) Ashrabu of the calf…” here again it is used in the meanings that their hearts and minds were engulfed, overwhelmed, and absorbed by the calf. The word is used in the similar meanings in the ayah 2:249 in the phrase as “…And whoever Shariba in it, then he/she is not with me…” it is used in the meanings of being engulfed, absorbed, consumed, overwhelmed, etc. The word Sharaab is used as a noun, means the drink or a liquid in the ayah 16:69 or 38:51. X-Reference – 2:93 , 2:249 , 7:3 , 16:69 , 19:26 , 23:33 , 38:42 , 38:51 , 52:19 , 69:24 , 77:43.
GHURFAT (غُرْفَةً) & A’UGHTARAF (اغْتَرَفَ) NEW In the ayah 2:249 the phrase “A’ughtarafa Ghufratan” is normally translated as “A mere sip out of the hand, or a taking a few in the hollow of his hand”. This is a wrong translation. The word Ghurufa means high champers, or attaining higher standing, as used in the ayah 34:37 “…For them there will be double the reward for what they did and they will be in Al-Ghurufat…” the word used here in the meanings of higher standing, higher champers, prestigious place, a place of eminence and prestige. Similarly in the ayah 25:75 “…They will be awarded the Ghurfata for what they did Sabar…” again used in the meanings of prestige, stature, higher champers, and eminent standings. The word is used in the similar meanings in the ayah 29:58 “…and those who have Emaan and do Amal e Swalehat – We will surely assign to them the Jannat-e-Ghurufan…” Similarly in the ayah 2:249 when the phrase “except from those who A’ughtarafa Ghufratan, means except those who earn the standing, prestige, higher accolades out of their earnings, perseverance, hard work, and good deeds. X-Reference – 2:249 , 25:75 , 29:58 , 39:20 , 34:37.
SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) those who do Sabar: normally mistranslated as patience, basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their chrematistics are explained in details in Quran in the ayahs 2:153 to 2:157 as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun And they are those who are Mohtaduun- as per Hidayah” These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. X-Reference – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24-28, 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.
FASAAD (فْسِدُو) & MUFSID (الْمُفْسِدَ) who does Fasaad; FASAADATI (لَفَسَدَتِ) noun on which Fasad has been done. The word Fasaad means corruption or disorder, something not being able to retain its original better state. Fasaad is an opposite of the word Silah (صْلِحُ) as per ayah 2:11. The word Silah (صْلِحُ) means to keep things in their right order and balance. Therefore, the word Fasaad as an opposite would mean to create disorder or imbalance. It’s also used in the meaning of going against Haqq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It’s also used in Quran as an opposite to the word Ahsan. Husn or Ahsan means to create balance, to create beauty, peace and order, to fill the void, to correct the flaw or mistake etc. As opposite of Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction. X-Reference 2:11 , 2:27-30 , 2:60 , 2:205 , 7:85 , 7:127 , 12:73 , 26:183 , 27:34 , 27:48 , 28:04 , 28:77 , 28:83 , 38:02 , 89:12.
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.
TILLAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in the ayah 2:102 the word is used in the meaning of following or obeying the shayateen during the Kingdom of Suleman. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the emaan on the Kitaab. Those who are Momin, who know and have firm Emaan on the Kitaab being Hudayah from Allah, would not simply recite the book, but will read it, understand it, and follow its commandments as the Haqq of Tillawat of the Kitaab. If someone would simply recite the Kitaab, without any Emaan on it, without understanding it, or following it without complete submission and obedience, then there is no use of such recitation or reading. Therefore, only reading and recitation is not enough, in order to carry out the true Haqq, the due right of Kitaab is to read it, understand it, have Emaan on it, and follow it with complete and utter submission of one’s whole being. This is the haqq of Tilawat. X-Reference – X-Reference – 2:102, 2:113, 2:121, 2:151-152, 3:101, 3:164, 5:27, 6:151, 7:175, 8:31, 10:15-16, 11:17, 18:27, 19:73, 22:72, 23:66, 27:69, 28:45, 29:51, 39:71, 45:6-8, 62:02, 91:02, 98:02.
DARAJAAT (دَرَجَاتٍ) NEW normally translated as preference as in increased Allah’s bounties by confusing with the word Fadal/fazal or Fazeelat. There are explicit differences between the word Fadal or Fazeelat and Darajaat. On one hand the word Fadal or Fazeelat pertains to all the Allah’s bounties that are needed to live a life in this world, such as Allah’s bounties of spouses, Hidayah, the wealth, children, etc. But on the other hands, the word Darajaat, is more aligned with the day of Akhira, the concept of Accountability. For instance, in the ayah 17:21 “Look how We have given them Fazal (Allah’s Bounties) some of them over others. But the Akhira is greater in Darajaat and greater in Allah’s Bounties”. Thus the word is used in Quran in the meanings of “in the eyes of Allah” or “near Allah” as a consequence of one’s Amaal and Emaan, as Allah is the only Hikm, the only lawmaker and the judge in matters of Deen. Therefore, this word is basically the judgment by Allah for someone based on his/her Amaal and Emaan, for instance in the ayah 6:132 “And for all are Darajaat from what they have done (Amaal) and your Rabb is not unaware of what they do”. Similarly in ayah 3:163 “There are Darajaat near (in the eyes of) Allah and Allah is observing of what they do”. The word is used in the similar meanings as preferences or better in the eyes of Allah in Ayah 4:95-96, 20:75 and 8:4. It is also used in the meanings of more in comparison, between the two, in terms of responsibility for instance in the ayah 2:228 when discussing the divorced women’s pregnancy and father’s responsibilities. X-Reference – 2:228 , 2:253 , 3:163 , 4:95-96 , 6:83 , 6:132 , 8:4 , 9:20 , 12:76 , 17:21 , 20:75 , 43:32 , 57:10 , 58:11 .
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.
ROOH-IL QUDOOS (بِرُوحِ الْقُدُسِ) the word Rooh is normally translated as spirit or soul, and the word Qudoos means pure. In the ayah 32:09 when Allah is talking about the creation of mankind, the last step as distinct from the others (animals etc.) is that Allah breathed Allah’s Rooh into the human, i.e. each and every one of us, has Allah’s rooh as a part of our creation. The word Rooh is also used to refer to the process of revelations and the hidayah itself for instance in the ayahs 17:85-86 “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, We could surely do away with that which We revealed to you….’”. The phrase Rooh-il-Qudoos (بِرُوحِ الْقُدُسِ) has appeared four times in Quran. In one instance the ayah 16:102, the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85. In the other 3 instances, the ayahs 2:87, 2:253 and 5:110, the same phrase is used in the similar context of giving strength, providing support to Nabi Easa son of Maryam. Therefore, the phrase Rooh-il-Qudoos is used in the meanings of Allah’s Revelations and Hidayah in these ayahs. X-Reference 2:87 , 2:87 , 2:253 , 5:110 , 16:102 , 17:85-86.