Surah Baqara- Ayah no. 106 to 115 ; 2:106 to 2:115
Surah Al-Baqarah Ayah #106-115 i.e. 2:106-115
A – Translation
١٠٦ مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 2:106] We do not Nansakh (نَنْسَخْ) of Ayaat (آيَةٍ) or cause it to be Nunsi-haa (نُنْسِهَا), We bring Khair (بِخَيْرٍ) than it, or similar to it. Do you not know that Allah is capable of all Shayyin (شَيْءٍ)?
١٠٧ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
[Quran 2:107] Do you not know that to Allah belongs the dominion of the skies and the earth, and you have no guardian or helper except Allah?
١٠٨ أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِنْ قَبْلُ ۗ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَلسَّبِيلِ
[Quran 2:108] Or do you intend to ask your messenger as Mosa was asked before? And whoever exchanges the Emaan (الْإِيمَانِ) for the Kufr (لْكُفْرَ) has strayed from the straight path.
١٠٩ وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 2:109] And many of the People of the Kitaab (الْكِتَابِ) wish they could revert you to Khuffaran (كُفَّارً) after you have Emaanukum (إِيمَانِكُمْ), out of envy from their Anfusihim (أَنْفُسِهِمْ), after Haqq (الْحَقُّ) has become Tabayyan (تَبَيَّنَ) to them. So, pardon and overlook, until Allah brings Amrihi (بِأَمْرِهِ). Indeed, Allah is capable of all Shayyin (شَيْءٍ).
١١٠ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ ۗ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
[Quran 2:110] And establish the Salat (الصَّلَاةَ) and commit Zakat (الزَّكَاةَ) and whatever of Khair (خَيْرٍ) you send forth for Anfusikum (ِأَنْفُسِكُمْ), you will find it with Allah. Indeed, Allah is cognizant of what you do.
١١١ وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ
[Quran 2:111] And they say, “None will enter the Heaven unless is a Huud or a Nas’ara.” These are their desires. Say, “Bring your proof, if you are truthful.”
١١٢ بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 2:112] Indeed, whoever Aslama (أَسْلَمَ) Wajha-hu (وَجْهَهُ) to Allah, while being Mohsin (مُحْسِنٌ), then will have the reward with Rabbi-hi (رَبِّهِ). And no fear will be upon them nor will they grieve.
١١٣ وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ ۗ كَذَٰلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ
[Quran 2:113] And the Yahhud say, “The Nas’ara are not upon Shai’in (شَيْءٍ)” and the Nas’ara say, “The Yahhud are not upon Shai’in (شَيْءٍ).” And they recite the Kitaab (الْكِتَابَ). Similarly, those who are not aware say the similar statement. But Allah will judge among them on the Day of Resurrection concerning what they have been disputing.
١١٤ وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَٰئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ
[Quran 2:114] And who is more Az’lamu (أَظْلَمُ) than the one who prevents the Masaajid (مَسَاجِدَ) of Allah from Yuzkara (يُذْكَرَ) Allah’s name therein and strives for their destruction? It is not for those to enter therein except in fear. For them is disgrace in this world and a terrible Azaab (عَذَابٌ) in the Akhira (الْآخِرَةِ).
١١٥ وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ
[Quran 2:115] And to Allah belongs the East and the West. So whichever way you turn, there is Allah’s Wajhu (وَجْهُ). Indeed, Allah is All-encompassing and All-knowing.
C – THE CONCEPT:
The first Ayaat 2:106 is one of the most misinterpreted and mistranslated ayahs of Quran. When Allah says مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا it means that Allah is talking about second type of Allah’s Ayaat, i.e. those signs of Allah which are other than Allah’s revelations as Kitaab. Keeping in mind the meaning of the word Ayat as those signs of Allah, that connect us to Allah, that strengthen our Emaan and give us an indication of Allah’s immense wisdom and greatness hidden behind these Ayaat only if we think and reflect on these ayahs by utilizing all our faculties. Therefore, in this ayah Allah is talking about the second type of Allah’s Ayat- i.e., Allah’s creations scattered all around us in science and universe- of these Ayaat- Allah’s Creations, two types are mentioned in this ayah 2:106 as follows
- نَنْسَخْ Ayaat that is those that have been recorded, inscribed, or confirmed and the
- نُنْسِهَا Ayaat that is those Ayaat that have been left, abandoned or forgotten. We need to view this with reference to the corresponding 2:107 especially the phrase which talks about everything which is in the skies and the earth i.e. the whole of universe belongs to Allah.
Therefore, unlike most interpretations of this ayah, both of the above two types of Ayaat are not Quranic Ayaat but all the creations of Allah in science and universe scattered all around us. Hence when Allah is talking about the first type of Ayaah نَنْسَخْ which has been confirmed, authenticated, recorded and inscribed, it means all those scientific inventions and discoveries, which has been discovered and invented by mankind and are now playing an active role in development of humanity as we see it today, hence these Ayaat are recorded and inscribed Ayaat of Allah.
The second type of نُنْسِهَا Ayaat are all those abandoned and left Ayaat that have not been either explored at all, or left by humanity in terms of not being currently explored or pursued further with respect to the development of humanity. Due to the advancement of science and technology and humanity, we as mankind have found similar but more advanced and much better Ayaat of Allah. For instance, man created fire by rubbing stones during the Stone Age, which is not in use anymore to create fire and hence this Ayaat is not explored any more or used by humanity to connect with Allah. But humanity does have more advanced and better ways to create fire and connect with Allah as a sign of Allah. Another example is looking at stars and getting inspired by Allah’s creation through one’s naked eyes, but after the development of telescope and other astronomical tools, we do not just look at the stars we went further ahead in terms of our exploration of the galaxies and universe and our Emaan on Allah has become stronger than ever.
The next phrase نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا ۗ, “We bring Khair than it, or similar to it..”; Allah is talking about the fact that at every point of time, based on scientific discoveries and inventions and intellectual capacity of humanity, different Ayaat would be available as a source of signs of Allah, a source of connection with Allah, a source of seeking knowledge and exploration. Either they would be better than the previous ones, or similar ones.
Through the next phrases of 2:106 and 2:107 Allah is giving us confirmed facts about these signs of Allah in the form of three Questions as 2:106 أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ and 2:107 أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ i.e (1) do you not know that Allah is capable over everything and (2) do you not know that whatever is in the skies and the earth is the dominion of Allah and (3) do you not know that you have no guardian or helper except Allah.
The ayah 2:108 Allah is asking us as Momineen a direct question; Or do you intend to ask your messenger as Mosa was asked before? It seems that this question refers to the question by Bani-Israel to the Nabi Mosa who asked Nabi Mosa that they can have Emaan on Allah only after seeing Allah face to face. Such questions itself show that there is a lack of Emaan in their hearts and they are putting an unachievable task as a condition to become a Momin which confirms their Kufr and the fact that they have no intention to have Emaan on Allah. Hence the subsequent phrase of the ayah وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ confirmed that whoever exchanges the Emaan for the Kufr has strayed from the straight way. Before we discuss the ayahs from 109 to 115, there are three concepts we would like to discuss as follows
- Who are the People of the Kitaab: Many Muslims are under the impression that when Quran addresses Ahl-e-Kitaab, or the people of the book, it is not referring to them as Muslims but only to the Christians and the Jews. This is a wrong understanding. Ahl-e-Kitaab are all those people who claim to follow Allah’s Book of Revelations – the Kitaab; therefore, it would include by definition all those who claim to be Muslims, Christians or Jews.
- What does it mean by the words Masaajid: Normally translated as Mosques, whenever the Quran mentions the word Masaajid, we need to keep in mind the meanings of the word Sajda which basically means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. Therefore, whenever the Quran mentions the word Masjid, it is basically any place, even the residence of those who are in Sajood, or any place where everyone is submitted to Allah’s Laws, following and obeying Allah’s laws i.e., the laws, rules and regulations of Deen e Islam. It could be house of every MOMOIN who is truly living the life within the boundaries of Allah’s Deen, it could be the community center between all the houses of such Momineen or it could be any meeting place etc. used by these Momineen to understand and submit to Allah’s Deen.
- Who are Yahood and Nasaara: Normally translated as Christians and Jews, this is not substantiated by Quran and hence we would avoid these translations and simply refer to them as Yahood and Nasaara.
The Ayah 2:109 is addressing all Momineen and through this ayah Allah is warning them that many People of the Kitaab have their desire to cause Kufr in you after you have become Momin. And they wish to do that on the basis of jealousy and animosity although the Haqq, the absolute truth of this Hidayah, the kitaab, Allah’s revelations have been made Bayyanin i.e., explained in details, made distinctly clear to them. The Ayah 111, 113 and 114 gives us a glimpse of how they intend to do this by telling lies to Momineen, through fabrications, associating false sayings in the name of Allah & inserting their own inherited concepts in Deen.
The next phrase of this ayah 2:109 is فَاعْفُوا وَاصْفَحُوا an explicit instruction from Allah to the Momineen that not only to forgive and pardon them, but to ignore whatever they are doing and saying, avoid their evil deeds and remain steadfast in the way of Allah. Additionally, the ayah 2:110 gives explicit instructions to the Momineen what they should be doing in response of their jealousy, animosity, conspiracy and hatred, is to ‘Establish Sal’at and Commit Zak’at’ in terms of establishing Allah’s Deen and society which is just, equitable, caring and considerate for everyone and by committing their wealth, faculties, efforts, deeds, they should endeavor for the betterment of their fellow humans, others life forms, and to uphold the divine guidance for the establishment, maintenance and running of the social system built on the parameters of Deen.
Through the Ayahs 2:111-112, Allah is telling us about false claim in the name of Allah by Yahuud and Nasaara; their lie and wishful thinking that “None will enter the Jannat unless is a Yahood or Nasaara.” Allah is giving an argument against their lie that “Bring your proof, if you are truthful”. In Ayah 2:112 Allah is giving us the answer against their lie and wishful thinking and also a very important guidance to us; Allah says “Indeed, whoever Aslama his/her Wajahu to Allah, while being Mohsin” this is a very broad and comprehensive phrase which embodies three important foundations i.e. whoever will do these, will have their reward with Allah and there will be no fear or grieve. These three foundations are 1) Aslama – not only the complete submission to Allah’s Deen but included all the meanings of this word 2) Wajahu Allah, striving to reach the desired destination through complete attention, focus and submission to Allah’s established Laws and Commandments and 3) Mohsin, the one who has Husn Deeds – the one who does Ahsan.
The Ayah 113 is exposing those who have disputes with each other in matters of Deen while reading the same Kitaab, which are Yahood, Nasaara, and also those who have no knowledge of Allah’s kitab. Due to their jealousy, animosity, conspiracy and hatred for each other, they call each other as not on Allah’s SHAYYIN (شَيْءٍ) or astray from the path of Allah, while at the same time, they are all reciting Allah’s Kitaab. The phrase وَهُمْ يَتْلُونَ الْكِتَابَ means that although they recite the Kitaab – uses the word Tatloon, meaning Recitation only. This phrase shows in very explicit terms that they are disputing amongst themselves, reciting the Kitaab, since they have not understood, applied and converted it into Iqra. Allah will judge between them on the Day of Resurrection regarding their differences and disputes.
Through the next ayah 2:114, Allah is warning Momineen against those Zalimeen whose intention is to prevent Zikr of Allah’s Name in Masaajid and make every effort to the destruction and ruining of these Masaajid. Here word Masaajid could be the houses of these Momineen whereby Allah’s Laws, commandments and their compliance are being carried out, and Zalimeen try to astray them from Allah’s path. Allah is giving a warning to these Zalimeen that they should be afraid to enter these Masaajid (Houses of Momineen). Due to their ill intentions, they should expect not only the disgrace of this world but a terrible Azaab in the Akhira. In Ayah 2:115 Allah is telling us in no uncertain and unclear terms that to Allah belongs the whole world, Mashriq and the Maghrib. Whichever way you turn, no matter where you go, there will be Wajuhu Allah. A Momin must explore Allah’s world, Allah’s Ayaat, connect to Allah and strengthen his/her Emaan.
D – IMPLEMENTATION IN TODAY’S LIFE:
From Ayahs 106 to 115, there are three key important lessons that we can learn and apply in our day-to-day life
- The most important lesson we learn is explicit Quranic Instructions and commandments to identify the basic foundation of Deen as Allah’s Ayaat, to seek knowledge through utilization of all our faculties and abilities, including our reasoning and intellect, in pursuit of Allah’s Ayaat be it the word of Allah as in Quranic Ayaat or the work of Allah as in All the creations of Allah scattered all around us in science and universe. Pursuing Allah’s Ayaat not only increases our knowledge, but also connects us to Allah and strengthens our Emaan. The whole focus of Deen is for us to utilize our faculties, especially our intellect, thinking and pondering to its maximum in pursuit of Allah’s Ayaat, in pursuit of knowledge and whatever we receive as a result of this pursuit, we spend for the benefit of others. The whole world belongs to Allah, no matter where we go, Allah is there, we must explore Allah’s world- Allah’s Ayaat and spread Allah’s Deen by seeking knowledge as a way of strengthening our Emaan, connecting with Allah and submitting to and following the Deen.
- The second most important lesson we learn from these ayahs is that whenever faced with jealousy, animosity and hatred, to combat hate through love and kindness- not only to forgive and pardon but to ignore whatever the others are doing in opposition to you; to ignore and avoid them and their evil deeds and remain steadfast on the path of Allah through establishing Sal’at and committing to Zak’at’. That means to work towards and establish a system build on Allah’s Deen, remain permanently connected with such system build on the foundations of justice, equality, kindness, caring and considerations for each other and committing our wealth, faculties, efforts, deeds for the betterment of others, remaining Aslama (أَسْلَمَ) with Wajahu (وَجْهَهُ) to Allah, while being Mohsin and making our residences and communities as Allah’s Masaajid in the true sense of these words.
- The third important lesson that we learn from these ayahs is the concept of accountability and Emaan on Akhira. Whatever we have as our Emaan and Deeds, we would be held accountable for it. Just simply because of being a Yahood or Nasaara or Muslim, if we assume that we are entitled for Jannah, it is a wishful thinking. On the day of judgment, each and every deed will be accounted for and the accountability will be based on our Emaan (or Kufr) and the deeds.
Footnotes:
B – THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
NANSAKH (نَنْسَخْ) normally mistranslated as to abrogate or to repeal or to revoke, however if we refer Quran, the word has been used only 4 times and in none of the usage of the word the meanings of ‘to abrogate’ makes sense. The actual meanings of the word as per Quran is basically in meanings of recording or confirmation i.e., to confirm through recording or writing, or to transcribe, to make firm, to record etc. for instance in the ayah 45:29 “This Our Kutebna (writing) that speaks about you with Haqq (Absolute truth & justice); surely we Nastansekhu (confirmed in writing, record) what you did”. The word is used in similar meanings in the ayah 7:154 “….and in their Nukhateha (inscription, transcription, record, writing) was Hidayah and Raham..” In the ayah 22:52 as well, the normal mistranslation of abrogation or abolishes of this word does not make sense either- and especially if reviewed in light of the subsequent ayah i.e.22:53. Therefore the ayah 22:52 says “But Allah Fayansakho (Firmly Record) that which Satan throws in; then Allah makes Mohkim (you Judge) of Allah’s Ayaat…”Followed by ayah 22:53 “ So that Allah may make what the Shaitan casts as a Fitna for those in whose hearts is a disease and those whose hearts have hardened”; therefore in ayah 22:52 as well as 2:106, meanings of the word is not to abrogate or to abolish, but in fact Quran has used the word in the meanings of making something firm, a record, a confirmation in terms of writing, or recording, a transcription or an inscription. X Reference – 2:106 , 7:154 , 22:52 , 45:29.
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.
NANSEHA (نُنْسِهَا) normally mistranslated as to forget but it’s used in Quran in the meanings of to discontinue, to give up or leave anything, to consider less in importance, to ignore or discontinue protection or implementation of something for instance, in the ayah 20:115 “And We had already taken a covenant from Adam before, but he NASSEHEY it, and We did not find in him any determination”, here if the word is translated as he forgot, it does not make sense since one does not need determination to remember anything, hence the meaning of the word here would be “he discontinued the implementation, upholding and protection of the covenant”. Similarly, in the ayah 9:67 when talking about hypocrite men and women, this is a wrong translation that “they forgotten Allah so Allah has forgotten them” the correct translation would be “They have left Allah as in discontinued the implementation/left Allah’s Deen (considered less in importance to them); therefore, Allah has left or abandoned them”. In the ayah 32:14, the word is used in the same meanings as in “So taste because you Naseetum (left, ignored, considered less in importance, discontinued, abandoned) the meeting of this, your Day; indeed, we have Naseyanakum (abandoned) you…..” Similar meanings are used in the ayah 20:126 with the word fanaseytaha. X Reference – 2:106 , 9:67 , 20:115 , 20:126 , 23:110 , 32:14 , 45:34 , 58:19.
KHAIR (خَيْرًا)normally translated as better or good or best- the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna?...” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life. To give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:180, 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.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s 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. 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. X-Reference – 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) 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 in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in 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.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word Emaan as per Quran means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in 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, 4:136 , 5:10 , 7:179 , 8:22 , 10:101, 25:73, 27:81, 29:3, 49:14.
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 that has been fard/obligatory to follow and comply with on all Ahle-kitaab. 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. Therefore, Kitaab is the Hidayah by Allah, it’s the same Kitaab that was revealed on all the Rasool and Nabi- which embodies the Kutub. i.e., all the rules and regulations by Allah. X-Reference – 2:44 , 3:78, 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 , 58:22.
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 Quran 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- the ayahs 91:7-10 describe these parts of the same nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
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 – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– 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 – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
AMAR – Umoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى)- basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. The ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in most Arabic countries & name of this ministry or institution is “مواصلات” (Mawa Salaat)- both these words are derived from the word (Salaah). Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the meanings of these words. In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e. put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). This shows the meanings of the word as follow closely, walk/follow behind closely. Therefore, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow and be obedient of these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly as we carry out our day-to-day activities. X-Reference – 2:238 , 4:102 , 9:103 , 10:87 , 11:87 , 14:29 , 22:40 , 33:43 , 38:56 , 48:23 , 63:10 , 70:22 , 74:40-47 , 75:31-31 , 82:14-15 , 107:7.
ZAKAT (الزَّكَاةَ)& YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. As per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given us, we are required to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others, in addition to whatever is beyond our needs. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In the same chapter in the ayah 81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties as well as in ayah 19:19. Therefore the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase وَأَقِيمُواالصَّلَاةَوَآتُواالزَّكَاةَ, i.e., to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase وَآتُواالزَّكَاةَ is used soon after which means to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat. Quran has used the word Zakat in terms of a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community. X-Reference – 2:83, 4:162, 9:11, 18:19, 18:81, 19:13, 19:55, 21:73, 22:41, 58:13, 98:5.
ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ). Muslim- the one who Aslam- The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations for instance in the ayah 2:71 when describing the cow, the word is used to refer to the one free from any faults with no spots or strains upon her. Therefore, to achieve that level where there is no fault, insufficiency or impurity left. (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. In describing Allah among many names in the ayah 59:23, one of the names is As Salaamu, which is a combination of both these meanings in terms of Allah being pure and perfect devoid of any impurities as well as Allah being the protection and shield for everything and every being in terms of health and safety and the way Allah’s universe is kept-running with the elements of safety and security and health for all of its inhabitants. (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height. Therefore, anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (5) Also used in the meanings of submitting and obeying in complete submission and obedience. Therefore, it means to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all the members of the society. X-Reference 2:71, 4:90-91, 6:35, 8:61, 10:25, 16:87, 25:75, 37:103, 52:38, 72:14.
WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) – Alwajah is that side or part of something that becomes apparent before other sides or parts- 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 any other part, 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. Therefore, when Allah says in ayah 2:112 the phrase ‘Say Man Aslam Wajahu Allahhi’, means Aslam turning one’s complete attention, focus towards Allah. 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 ayah 33:69 the word is used in the same meanings for Nabi Mosa as “And he, in the sight of Allah , was honorable, worthy, distinguished, dignified”. The word is also used in the meanings of objective, course, purpose, direction or desired destination for instance in Quran whenever the phrase Wajahi Illa Allah is used for instance in 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. Similar Meanings are used in ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah, and it is they who will be the successful”- X-Reference – 2:112 , 2:114 , 3:45 , 5:06 , 6:79 , 10:27 , 16:76 , 18:29 , 28:22 , 30:39 , 33:69 , 67:27 , 80:40.
AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) MOHSIN (مُحْسِنٌ) – the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural: means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:138 , 3:37 , , 4:69 , 5:50 , 6:154 , 10:26 , 16:96 , 17:07 , 18:31 , 19:74 , 25:76 , 28:77 , 33:52 , 39:10 , 41:34 , 64:03.
RABB (رَبِّ) & RABBOIBIAT- 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.
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. 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; 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- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 14:05 , 17:33 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.
SAJDA (اسْجُدُو) & MASJID (الْمَسْجِدِ) – The word Sajd, Sajood or Sajda is used in Quran in terms of meanings which are more than simple physical movements. As per Quran the word means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. The word Masjid or Masaajid (plural of Masjid) is used in Quran, it means a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:58 , 7:11-12 , 9:107-110 , 15:31-32 , 16:48 , 17:61 , 18:50 , 20:70 , 25:60 , 38:72 , 41:37 , 48:29 , 68:43 , 96:19.
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 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means as opposite of Na’mat&Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs ( Kufar versus Emaan) & Deeds, as in opposite to those who are true believers, muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 2:126 , 3:105 , 6:65-66 , 7:134-135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
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. 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 , 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.