Surah Al-Baqarah Ayah No. 261 to 274
Surah Al-Baqarah Ayah #261-274 (2:261-274)
A- Translation
٢٦١ مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ
[Quran 2:261] The example of those who spend their wealth in the Sabeel (سَبِيلِ) of Allah is like the example of a grain that sprouts seven spikes; in each spike is a hundred grains. And Allah multiplies for whomever Allah wills. For Allah is All-encompassing All-knowing.
٢٦٢ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى ۙ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 2:262] Those who spend their wealth in the Sabeel (سَبِيلِ) of Allah, and then do not follow up what they had spent with Mannan (مَنًّا) or Azaan (أَذًى), will have their reward with their Rabb (رَبِّهِمْ); and there will be no Khawf (خَوْفٌ) upon them, nor will they grieve.
٢٦٣ قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ غَنِيٌّ حَلِيمٌ
[Quran 2:263] Ma’roof (مَعْرُوفٌ) speech and Maghfiratun (مَغْفِرَةٌ) are Khair (خَيْرٌ) than Sadaqatin (صَدَقَةٍ) followed by Azzan (أَذًى). And Allah is Generous Haleem (حَلِيمٌ).
٢٦٤ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
[Quran 2:264] O you who have Emaan (آمَنُوا)! Do not invalidate your Sadaqaat (صَدَقَاتِكُمْ) with the Manni (بِالْمَنِّ) and the Aazaa’ (الْأَذَىٰ), like the one who spends his/her wealth to be seen by the people while does not have Emaan (يُؤْمِنُ) on Allah and the day of Akhira (الْآخِرِ). So, his/her example is like a smooth rock covered with dust and then a downpour strikes it, and leaves it bare. They do not have power over anything from what they have made efforts. For Allah does not Hadaa (يَهْدِي) the Kafireen (الْكَافِرِينَ) people.
٢٦٥ وَمَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
[Quran 2:265] And the example of those who spend their wealth seeking approval of Allah, and to strengthen their Nafs (َنْفُسِهِمْ), is like the example of a garden on a hill, which is hit by a downpour, so its produce is doubled; and if a downpour does not hit it, then a drizzle. And Allah is cognizant of what you do.
٢٦٦ أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
[Quran 2:266] Does anyone of you wish to have a garden of date palms and grapes, flowing underneath the Nahar (الْأَنْهَارُ) for him, with all kinds of the Samaraat (الثَّمَرَاتِ), then the old age hits him while he has weak children, then it gets hit by a tornado with fire in it, and it is burned down? Thus, Allah Yubayyin (يُبَيِّنُ) the Ayaat (الْآيَاتِ) to you, so that you may reflect.
٢٦٧ يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الْأَرْضِ ۖ وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ
[Quran 2:267] O you who have Emaan (آمَنُوا)! Spend from the Tayyibaat (طَيِّبَاتِ) that you have made efforts and from what We have produced for you from the earth. And do not aim at the defected to spend when you would not accept it except with eyes closed. And know that Allah is Generous and Hameed (حَمِيدٌ).
٢٦٨ الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ ۖ وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ
[Quran 2:268] The Shaytan promises you the poverty, and guides you to the Fahashi (ِالْفَحْشَاءِ); but Allah promises you Maghfiratun (مَغْفِرَةً) and Fadal (فَضْلًا) from Allah. And Allah is All-embracing All-knowing.
٢٦٩ يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ ۚ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
[Quran 2:269] Allah gives the wisdom to whomever Allah wills and whoever is given the wisdom, then Indeed, he/she gives much Khair (خَيْرًا). But none will do Zikr (يَذَّكَّرُ) except those with understanding.
٢٧٠ وَمَا أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ ۗ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ
[Quran 2:270] And whatever you spend from your contributions, or you pledge from your pledge, indeed, Allah knows it. And the Zwalimeen (لِلظَّالِمِينَ) are not among helpers.
٢٧١ إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ ۚ وَيُكَفِّرُ عَنْكُمْ مِنْ سَيِّئَاتِكُمْ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
[Quran 2:271] If you give the Sadaqaat (الصَّدَقَاتِ) openly, then they are Nai’mat (فَنِعِمَّا). But if you hide them and give it to the needy in private, then it is Khair (خَيْرٌ) for you and will Yukaffir (وَيُكَفِّرُ) your Sayyiati-kum (سَيِّئَاتِكُمْ) for you. For Allah is aware of what you do.
٢٧٢ لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۗ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ ۚ وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ ۚ وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ
[Quran 2:272] Their Hidayah (هُدَاهُمْ) is not upon you, but Allah Yahdi (يَهْدِي) whomever Allah wills. And whatever you spend of Khair (خَيْرٍ), then it is for your Nafs (فَلِأَنْفُسِكُمْ). And do not spend except seeking the Wajhi (وَجْهِ) of Allah. And whatever you spend from Khair (خَيْرٍ) will be repaid to you, and you will not be Tuzlamoon (تُظْلَمُونَ).
٢٧٣ لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
[Quran 2:273] For the needy; who are restrained in the Sabeel (سَبِيلِ) of Allah, and unable to Daraba (ضَرْبًا) on the earth. The unaware would Yahasabuhum (يَحْسَبُهُمُ) them as self-sufficient, due to their restraint. You will recognize them by their expressions. They do not ask from people insistently. Whatever you spend of Khair (خَيْرٍ), Allah is aware of it.
٢٧٤ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 2:274] Those who spend their wealth by night and day, privately and publicly, thus, will receive their reward from their Rabb (رَبِّهِمْ). And they will have no Khawf (خَوْفٌ), nor will they grieve.
B- THE CONCEPT:
Keeping in mind the contexts of the earlier ayahs which talks about spending for the benefit of others from whatever Allah has given us Rizq, Allah’s bounties, be it wealth, money, property, talents, knowledge, etc.; these ayahs from ayah 2:261 and onwards talks about the most important deed which would carry the heaviest weight on the scale of justice at the time of our accountability i.e. Sadaqat and spending for the benefit of others. The ayah 2:261 “The example of those who spend their wealth in the Sabeel (سَبِيلِ) of Allah is like the example of a grain that sprouts seven spikes; in each spike is a hundred grains. And Allah multiplies for whomever Yashaa’u (يَشَاءُ). For Allah is All-encompassing All-knowing.” Is a very self- explanatory ayah which is telling us the magnitude of the multiplication of spending anything in the way of Allah by giving us an example of a grain from which seven spikes sprout from, with each spike again being multiplied by a hundred grains. The next ayah 2:262 “Those who spend their wealth in the Sabeel (سَبِيلِ) of Allah, and then do not follow up what they had spent with Mannan (مَنًّا) or Azan (أَذًى), will have their reward with their Rabb (رَبِّهِمْ); and there will be no Khawf (خَوْفٌ) upon them, nor will they grieve.” Is telling us as to how we should be spending in the path of Allah, with two important requirements, that it should never be followed up with reminders of one’s favors nor with Azan of any sort, i.e. any sort of hurt or harm, whether verbal, emotional, or psychological should not be done at all, keeping intact the dignity, the respect and the honor of those on whom we have spent, as this is spending in the path of Allah.
In the next ayah 2:263 “Ma’roof (مَعْرُوفٌ) speech and Maghfiratun (مَغْفِرَةٌ) are Khair (خَيْرٌ) than Sadaqatin (صَدَقَةٍ) followed by Aazan (أَذًى). And Allah is Generous Haleem (حَلِيمٌ).” Allah is comparing two acts, one is Sadaqaat (which holds immense importance in the eyes of Allah) but is followed by Aazan. The other is a Maroof Speech which looks pleasant to the one you are interacting with, as well as Maghfiratun – that is shield and protection against the impacts of wrong path. If the most important act in the eye of Allah the sadaqat has been done in the form of arrogance, pride and hurt to the recipient then it has no value to Allah. Therefore, here in this ayah Allah is saying that Maroof Speech and Maghfirat are better than Sadaqaat followed by Aaazan.
The next ayah 2:264 is a further explanation and direct instruction to the Momineen as 2:264 “O you who have Emaan (آمَنُوا)! Do not invalidate your Sadaqaat (صَدَقَاتِكُمْ) with the Manni (بِالْمَنِّ) and the Aazaa’(الْأَذَىٰ)…” Keeping in mind the meanings of the word Sadaqaat as spending in the path of Allah with purest of intentions and honesty without any pretense, faking and subsequent actions of hurting the recipient, but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty, the subsequent phrase describe this concept beautifully as “…like the one who spends his/her wealth to be seen by the people while does not have Emaan (يُؤْمِنُ) on Allah and the day of Akhira (الْآخِرِ)…” Shows the actions/behavior of those who do Sadaqat as pretense, faking it for the sake of showing off to people and subsequent actions of hurting the recipient, is basically reflective of those who do not have Emaan on the day of Akhira and are not certain of the concept of accountability. Therefore, “… his/her example is like a smooth rock covered with dust and then a downpour strikes it, and leaves it bare. They are not capable of anything from what they have Kasabu (كَسَبُوا). For Allah does not Hadaa (يَهْدِي) the Kafireen (الْكَافِرِينَ) people.” their deeds of sadaqat are like a dust on a smooth rock which washed away very easily by rain and left nothing on the, leaves it all barren. i.e. their efforts, their pretentious Sadaqat for the sake of showing off to people, will not have any power to earn anything for them.
The next ayah 2:265 describes the behavior of Momin. By giving examples, Allah is comparing the behavior, the efforts and the results of Kaafireen versus the Momineen. On one hand the Kaafireen do Sadaqaat for showing off and hurting to people, on the other hand, the Momineen do the same act, in order to get the approval of Allah and to strengthen their Nafs. As in 2:265 “And the example of those who spend their wealth seeking approval of Allah, and to strengthen their Nafs (َنْفُسِهِمْ), is like the example of a garden on a hill, which is hit by a downpour, so its produce is doubled; and if a downpour does not hit it, then a drizzle. And Allah is cognizant of what you do.” The example is beautiful in the sense that the garden on the top of a hill or a mountain, if receive a downpour will have double the harvest, but even if the downpour is not received, it always receives a drizzle due to height, showing that it will always remain green and fruitful. The next ayah is again giving us a divine guidance by the use of an example 2:266 “Does anyone of you wish to have a garden of date palms and grapes, Tahtiha (تَحْتِهَا) the Nahar (الْأَنْهَارُ), with all kinds of the Samaraat (الثَّمَرَاتِ) for him, then the old age hits him while he has weak children, then it gets hit by a tornado with fire in it, and it is burned down? Thus, Allah Yubayyin (يُبَيِّنُ) the Ayaat (الْآيَاتِ) to you, so that you may reflect.” Basically, by assuming to be in place of this person, imagining being blessed with all sorts of Samarat and Fadal, and all of a sudden a calamity took all of it away, and the person is left with nothing, shows the uncertainty of life, the temporary nature of all these worldly benefits and possessions, that can be snatched away any time. Hence the time right now in hand, is the right time to spend for the benefit of others, before it is too late, as these things come and go quickly.
After telling us how to spend, what should be our focus in terms of our intentions, and what should be our behavior after the spending, the next ayah 2:267 is now telling us what to spend in the path of Allah. 2:267 “O you who have Emaan (آمَنُوا)! Spend from the Tayyibaat (طَيِّبَاتِ) that you have made efforts for and from what Allah have produced for you from the earth. And do not aim at the defected to spend when you would not accept it except with eyes closed. And know that Allah is Generous and Hameed (حَمِيدٌ).” The idea is to spend from what is Tayyibaat i.e. pleasant, favorite, acceptable, legally acquired and legally allowed, that one has made efforts to earn. Under no situation, should we give out, spend something that is defective, or flawed in any manner, which we would not like for ourselves.
The next ayah 2:268 is telling us the greatest hindrance posed by Shaiytan against spending in the path of Allah which is to cause concerns that one would become poor if gives away wealth. Therefore, Allah says 2:268 “The Shaytan promises you the poverty, and guides you to the Fahashi (ِالْفَحْشَاءِ); but Allah promises you Maghfiratun (مَغْفِرَةً) and Fadal (فَضْلًا) from Allah. And Allah is All-embracing All-knowing.” Shows the tools of Shaytan, in terms of guiding us towards richness, hoarding of wealth, fear of poverty, and towards Fahashi, whereas Allah is the one who is promising us Maghfiratun (safety from the impacts of the wrong path), which is through Sadaqaat, in the way of Allah as well as Allah promises Fadal – Allah’s bounties, if we spend in Allah’s path, the return would be multiplied many folds. Therefore, in the next ayah 2:269 when Allah talks about wisdom, Allah is talking about spending in the path of Allah as per the divine guidance. However, the second phrase of the ayah is wrongly translated. Many people translated the ayah as “Allah gives the wisdom to whomever Allah wills, and whoever is given the wisdom is given much khair” which is a wrong translation. The correct translation is 2:269 “Allah gives wisdom to whoever Allah wills and whoever is given the wisdom, then Indeed, he/she gives much Khair (خَيْرًا)…” Which basically means that whoever is given the wisdom, then he/she spends, give sadaqaat in the path of Allah in Khair Katheer, as in secretively and much, more, abundantly. Therefore this is aligned with the next phrase which tells us that “…But none will do Zikr (يَذَّكَّرُ) except those with understanding”. that is only the people of understanding, intelligence and wisdom, do Zikr, understand, follow and practically apply the Ayaat of Allah.
The next ayah 2:270 “And whatever you spend from your contributions, or you pledge from your pledge, Allah knows it…” is telling us that whatever we spend from our contributions, or pledge to spend in the future, in terms of our promises, Allah knows it all. The last phrase is mistranslated as “Zwalimoon will not be helped”. Which is a wrong translation. The correct translation is “…And the Zwalimeen (لِلظَّالِمِينَ) are not among helpers.” telling us that only the Zwalimoon are those who do not spend in the path of Allah, who do not do Sadaqaat and do not help/support or benefit others. The next ayah 2:271 “If you give the Sadaqaat openly, then they are Nai’mat (فَنِعِمَّا). But if you hide them and give it to the Fuqaraa (لِلْفُقَرَاءِ) in private, then it is Khair (خَيْرٌ) for you and will Yukaffir (وَيُكَفِّرُ) your Sayyiati-kum (سَيِّئَاتِكُمْ) for you. For Allah is aware of what you do.” Is giving us divine guidance for spending in two forms, one is the Sadaqaat openly and publicly, which Allah is saying is Na’imat, i.e., Na’imat is used here in all of its meanings, i.e., (1) success and prosperity in all walks of life, (2) peace, law & order, tranquility, (3) height, role model, benchmark, & inspiration and (4) unity of nation with same common purpose, values and believes. Therefore, doing Sadaqat openly and publicly would lead to Nai’mat in all its form which will compel and inspire others to follow suit. The second form of Sadaqaat, is when it is supposed to be done privately and secretively, as in to give it to Fuqaraa, i.e. poor and needy, is Khair, it is best, in the sense that it would retain the honor, the respect and the dignity of the poor and the needy. This will not only is Khair, in all of its meanings but will also have an impact of doing Kufar (concealing, hiding, rejecting, compensating) your Sayyii, that is all those wrong and evil deeds that was done in the past. The next ayah is self-explanatory that 2:272 “Their Hidayah (هُدَاهُمْ) is not upon you, but Allah Yahdi (يَهْدِي) whomever Yashaau (يَشَاءُ). And whatever you spend of Khair (خَيْرٍ), then it is for your Nafs (فَلِأَنْفُسِكُمْ). And do not spend except seeking the Wajhi (وَجْهِ) of Allah. And whatever you spend from Khair (خَيْرٍ) will be repaid to you…”Also tells us the reason for doing Sadaqat which is for our own Nafs and spending for seeking the Wajhi of Allah, i.e., complete attention, focus towards Allah. The last phrase when Allah says “…and you will not be Tuzlamoon (تُظْلَمُونَ).” Is used in the meanings of injustice or unfairness, inequality, bias, or discrimination of any sort.
The next ayah describes the empathy and compassion for the needy, even for those who may not be asking for help, due to their self-respect and dignity. Allah says in 2:273 “For the needy; who are restrained in the Sabeel (سَبِيلِ) of Allah, and unable to Daraba (ضَرْبًا) on the earth. The unaware would Yahasabuhum (يَحْسَبُهُمُ) them as self-sufficient, due to their restraint. You will recognize them by their expressions. They do not ask from people insistently. Whatever you spend of Khair (خَيْرٍ), Allah is aware of it.” Explains those type of needy people who are working in the path of Allah but are unable to travel, earn from the earth, shows their needs and poverty situation, then although the unaware would mistake them as self-sufficient as they do not ask people for help, but you could identify them through their expressions, their situations knowing that it is difficult for them to ask, due to their self-esteem and self-dignity. Therefore, Allah is saying that spend of Khair on them, and then stressing further in the next ayah 2:274 “Those who spend their wealth by night and day, privately and publicly, thus, will receive their reward from their Rabb (رَبِّهِمْ). And they will have no Khawf (خَوْفٌ), nor will they grieve.”
C- IMPLEMENTATION IN TODAY’S LIFE
The lessons that we have learned from these ayahs from 2:261 to 2:274 is not only the importance of Sadaqat, spending in the path of Allah, but also how to spend, what to keep in mind, to focus on, the intention in our hearts and mind, what to spend from, whether and in what situation to spend openly and secretively, why and how, and what should be our behavior after we have spent in the path of Allah. The explicit Divine Instructions are as follows
- Sadaqaat are a way of strengthening our Nafs and getting approval near Allah, of immense importance to Allah. Whatever is spend in the path of Allah is multiplied many folds in terms of return from Allah.
- We should not have pretense of any sort, for showing off to the people, or seeking to be seen by people as our intention for Sadaqa- we can never be arrogant or proud of the fact that Allah has given us a position where we are able to do Sadaqat. We always need to keep in mind that these worldly benefits and possessions are Fadal of Allah and can be taken away by Allah at any time.
- Sadaqaat should never be followed up by reminders of favors or Aazan – hurt or harm of any sort, be it verbal, emotional or psychological, keeping in mind the prestige, honor and respect of each and every one.
- We should always give sadaqaat, spend for the benefit of others, from what is Tayyibaat, i.e. pleasant, favorite, acceptable, legally acquired and legally allowed. Under no situation, should we give out, spend something that is defective, or flawed in any manner, which we would not like for ourselves.
- We always need to keep in mind the tools used by Shaiytan against spending in the way of Allah such as Arrogance, pride, pretence, looking for worldly attention and fame, richness, hoarding of wealth, fear of poverty, Fahashi. Because as per the guidance of Allah, it is wisdom to spend in the path of Allah as Sadaaqat much Khair.
- Sadaqat can be given in two forms- openly and publicly, which Allah is saying is Na’imat. The second form of Sadaqat, is when it is supposed to be done privately and secretively, as in to give it to poor and needy, is Khair, i.e. best, in the sense that it would retain the honor, the respect and the dignity of the poor and the needy. Because there are many needy people who do not ask for help, due to their self-respect and dignity, Allah asks us to recognize them by their situation and expressions and to spend of Khair on them, while keeping intact their self-respect and dignity.
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/
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path or way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in ayah 4:15 and in ayah 4:34 – 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.
MANN (الْمَنَّ) & MANN O SALLWA (الْمَنَّ وَالسَّلْوَىٰ) is a combination of two words- MANN (الْمَنَّ) normally translated as favor, means any Ahsan from Allah that is received without making any effort or struggle to achieve that. For instance, revelations from Allah is also used as a Mann as per Quran. Similarly, the saving of Bani Israel from Pharaoh, making them leaders and inheritors is also referred as Mann in Ayah 28:5. In the ayah 2:262 the phrase “Do not follow up what you have spend Mannan and do not Azzan..” The word Mannan is used in the meanings of reminders of your favor, that you have given them without them having to make any effort for it. Similar meanings are used in the ayah 2:264 as “do not invalidate your Sadaqat wuth Manne and Azzan..”. The word SALWA means anything that’s gives satisfaction and tranquility for instance honey is called Assalwa. Basically, the word is used for anything that provides satisfaction of one’s physical and spiritual nourishment, peace and tranquility. X-Reference 2:57 , 2:262 , 3:38 , 3:164 , 4:94 , 6:55 , 7:160 , 9:72 , 14:11 , 14:24 , 20:80 , 28:05 , 37:114 , 49:17 , 52:27 , 74:06.
AZAAN (أَذًى) Normally translated as being hurt, harmed or even being dirty as in ayah 2:222, but the meanings of this word, although includes physical hurt and harm as well, but are more on the emotional, verbal or psychological sense and nothing to do with being impure or dirty as it is normally mistranslated in ayah 2:222. For instance, in the ayah 2:262 “those who spend their wealth in the Sabeel of Allah, and then do not follow up with what they have spent and do not Azaan…” Here it’s used in the meanings of statements/acts causing verbal, emotional or physiological hurt such as hurtful comments or any such words or acts which is hurtful to the recipients of these wealth or sadaqat. The word is used in similar meanings in the ayah 33:53 advising people going to the Nabi’s house without invitation or overstaying afterwards, cause Azaan to the Nabi. It is also used in Quran as a step down of the word Zarar – used in the meanings of much intense hurt, harm and torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azaan..”. X-Reference – 2:196 , 2:222 , 2:262-264 , 3:111 , 3:186 , 4:102 , 33:48.
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.
KHAWF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) 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.
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. It’s used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – as used in the ayah 3:114. The meanings of the Munkir are 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 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.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 11:114.
KHAIR (خَيْرًا)normally translated as better or good, the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc, whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna?…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, to give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In Quran it is also used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr, the word Khair means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:61, 2:103, 2:180, 2:184, 2:197, 2:215-216, 2:220-221, 2:271-273, 3:110, 3:198, 4:46, 4:127-128, 6:17, 7:87, 100:03.
SADAQA (صَدَقَةٍ) normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 ,9:79.
HALEEM (حَلِيمٌ) Normally translated as forbearing or patient, but the word has much more depth and wider meanings for instance in the ayah 9:114 “And the request of Istighfar of Ibrahim for his father was only because of the promise he had made to him. But when it became clear (Tabbiyyin) to Ibrahim that his father was an enemy of Allah, he disassociated from him. Indeed, Ibrahim was compassionate and Haleem” shows the characteristics of the meanings of this word, which is in the meanings of someone who is wise, sensible, smart and intelligent yet holds the qualities of being compassionate, caring, kind, and considerate. The word is used in similar meanings in the ayahs 11:75 and 5:101. When used for Allah, it means Allah is the embodiment of wisdom, knowledge, care, kindness & compassion. X-Reference – 2:225 , 3:155 , 4:12 , 5:101 , 9:114 , 11:75 , 17:44 , 33:51 , 37:101 , 64:17.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) the word 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, 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 a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives a feeling of inner peace and contentment of heart & mind. X-Reference – 2:9, 2:85, 2:108, 2:121, 2:126, 2:143, 49:14.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events/things/people/generation etc. that after which there is nothing further of the same series. The last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 2:86 , 2:114 , 2:126 , 2:200-201 , 2:203 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
HIDAYAH & HADAA (هَدَى)- basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination. X-Reference – 1:06 , 2:02 , 2:97 , 2:120 , 2:136 , 2:142-143 , 2:150 , 2:213 , 3:08 , 3:86 , 4:88 , 5:16 , 5:104-105 , 6:84 , 7:43 , 10:35 , 10:108 , 14:21 , 16:15-16 , 16:36-37 , 17:15 , 20:128 , 22:24 , 27:92 , 28:56 , 40:28-29 , 42:52 , 61:5-7.
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. 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 – .., shows the meaning of the Kufr as the one who denies, conceals, or rejects 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.
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. 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. Ayahs 91:7-10 describe these conflicting parts of the same Nafs. X-Reference – 2:48, 3:28, 3:30, 3:61, 3:185, 5:116, 12:54, 17:15, 39:70, 40:17, 45:22, 86:27, 89:28, 91:07.
NAHAR (بِنَهَر) 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. 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…” means 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.X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
S’AMARAT (وَالثَّمَرَاتِ ) is used in Quran in the meanings of the word fruits. It is also used in the meanings of crops and vegetation – for instance in the ayah 6:141, Allah says “…كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ Eat/consume from its S’amarahi ; when it produces S’amar ; and give its Haqq (Haqqahu) on the day of its harvest” Here the word is used in the meanings of crop, harvest, vegetation, fruits of labor and hard work. It’s used in the similar meanings in terms of Fruits/results of planning, efforts, labor, hard work in terms of monetary wealth, income and worldly benefits in the ayah 18:34 “and he had S’amar so he said to his companion ‘I am more/better than you in Maal (wealth) and am more in Izzat (respect)” . Therefore the word is all-inclusive in terms of fruits or results of planning, efforts, labor and hard work in terms of worldly benefits such as wealth, property, respect, title, positions etc. Similarly in the ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” the word is used all across in terms of fruits/results of their planning, efforts, labor and hard work for all worldly benefits including wealth, respect, position, property and possession etc.….X-Reference – 2:22 , 2:155 , 6:141 , 7:57 , 7:130 , 13:3 , 14:32 , 14:37 , 16:11 , 16:67 , 16:69 , 18:34 , 18:42 , 28:57 , 35:27 , 36:35 , 47:15.
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. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 2:118, 2:187, 2:248, 3:41, 3:98, 3:113, 4:140, 5:86, 6:37, 6:98, 6:109, 6:158, 7:37, 7:147, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
TAYYIBAN (طَيِّبًا) TAYYEBAAT (طَيِّبَاتِ) normally translated as good – the word is much broader in its meanings in three broader categories of definitions. (1) It means something that one like, is the best and ones’ most favorite- (2) It means something that is pleasant to all our senses as well as our soul – nafs. And (3) something that is lawful, as per the laws of the land, legally acquired. In the ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses. Hence as an opposite to khabeeth, the word Tayyib would mean something or someone who seems pleasant to us. In the ayah 4:02 the word is used in the perspective of wealth, valuables and property. In the ayah 5:100 the word is used to say that an illegal, unlawful, nahaq and unnatural thing cannot be equal to Tayyab. X-Reference – 2:57 , 2:168 , 2:172 , 2:267 , 3:179 , 4:02-4 , 4:43 , 5:4-5 , 5:88 , 5:100 , 7:32 , 7:157 , 8:69 , 16:114 , 24:26 , 35:10 , 40:64 , 45:16.
HAMD (اَلۡحَمۡدُ) & HAMEED (حَمِيدٌ) means acknowledging and praising something or someone upon its completion, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for that accomplishment. Hollow words of praise to anything or anyone, without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, mistakes. The benefits & beauty of such accomplishment must be felt, ascertained and convinced by one’s whole being, then and only then the praise, that comes out of one’s heart and mind would qualify as HAMD. When the word Hameed is used for Allah, it’s an all-encompassing term- that All Hamd, all perfection only belongs to Allah and therefore Hamd is only for Allah as Allah is Hameed. Also, one can do hamd of the creation, the creator and the benefits one received from such creation as well as the creator- hence All Hamd belongs to Allah. X-Reference 1:01, 2:30, 3:188, 6:01, 7:43, 9:112, 13:13, 16:75, 17:44, 17:111, 27:59, 30:18, 64:01.
FAHASHA (وَالْفَحْشَاءِ) normally translated as indecent and immoral acts. It is used in Quran in the meanings of ‘to cross the boundaries of Deen’ as an opposite of the word Qanitat and Qaniteen – which means to guard/protect/use one’s abilities & resources within the boundaries of God’s Rules. Therefore, as an opposite of these words, the word Fahashi would mean to cross the boundaries of deen and use one’s abilities, faculties and resources by remaining outside these boundaries. The word is used in Quran in the meanings of indecent and immoral acts as well. For instance in the ayah 16:90 “Indeed Allah Aa’mar Adal and Ahsaan and giving to Quraba and Allah forbids (Yanha) Fahashi and Munkir and…..”X-Reference – 2:169 , 2:268 , 7:28 , 12:24 , 16:90 , 24:21 , 29:24.
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.
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.
ZALIM (ظْالَمُ) & ZULM – 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. Zwalimeen are those people who go against someone due rights or who take over by force someone else’s property or things; 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; who do not give people their due right as per their entitlement- for instance as used in the ayah 3:117. Zulm also means darkness or as opposite of Noor as used in the ayah 2:19-20, or in the meanings of confused, not clear, kept in the dark, not obvious i.e. not clarified clearly –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.
NA’IMAT(نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:47 , 2:122 , 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:28 , 14:34 , 16:53 , 16:80 , 31:20 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
SAIYA (سَعْيً) & SAYYIATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.
WAJAHU (وَجْهَهُ) & WAJHU (وَجْهُ) WAJHUKUM (وُجُوهَكُمْ) – your Wajhu – means in front of something or in opposite of something. Alwajah is that side or part of something that becomes apparent before other sides or parts. The basic characteristics of its meanings is in terms of something becoming apparent or obvious in the beginning, initially or the first time before anything else. Since the part of the human body that becomes apparent the first before other parts, is the face, the word is also used to mean face and it is also used in the meaning of the whole human body but in terms of turning face towards or tuning complete attention towards something. The word is also used in the meanings of face, countenance, expressions, features or visage. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity for instance in the ayah 33:69. The word is also used in the meanings of objective, course, purpose, direction or desired destination. Therefore, in Quran whenever the phrase Wajahi Allah is used in Quran including in the ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. X-Reference – 2:112 , 2:114 , 2:144 , 2:148-150 , 2:150 , 3:45 , 3:72 , 3:106-7 , 5:06 , 6:79 , 10:26-27 , 16:76 , 18:28-29 , 28:22 , 30:38-39 , 33:69 , 67:27 , 80:40.
DARABA (ضْرِبَ )/ Adarabau (اضْرِبُوهُ) is used in Quran in multiple meanings. For instance, it used as meaning to beat, to strike or to set forth, or to advance. However, whenever the word is used in the meanings of strike or beat, its always used along with the word ‘ba’ meaning with- as in strike with your stick, or strike with your feet etc. It also used to travel or to migrate for earnings/Rizq; to mold, to draw, to modify or to conform; to condemn, to take away or to seal; to disregard or to ignore, to discontinue, to stop, or to disconnect; to travel, to go forth on a journey, to walk, or to cover; to present in detail manner, to explain in detail, or to explain with examples. Since this one of the such words of Quran which has many meanings, which of these meanings will be applicable will be depended upon the context in which it appears for instance in Ayah 2:26, the meaning of the word Daraba is to explain in detail by giving examples. X-Reference- 2:26 , 2:60 , 2:73 , 2:273 , 3:112 , 3:156 , 4:34 , 4:94 , 4:101 , 5:106 , 13:17 , 14:24-25 , 16:74-76 , 18:11 , 18:45 , 24:31 , 30:58 , 43:05 , 43:17 , 66:11.
HISAAB (حِسَابٍ) & HASEEB normally mistranslated as sufficient or enough, the word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals for instance as used in the ayah 2:206 and 3:173. When used for Allah as in the phrase Hasbana Allahu or Haseeban used in the meaning of Allah being the one who is going to give us the fair accountability based on our actions and deeds. The phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08.