Surah Al-Baqarah Ayah 142 to 150

Surah Al-Baqarah Ayah #142-150 (2: 142-150)

A-   Translation

 

١٤٢  سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

[Quran 2:142] The foolish among the people will say, “What has turned them away from their Qiblatihimu (قِبْلَتِهِمُ) at which they were?” Say, “To Allah belong the East and the West. Allah Yahdii (يَهْدِي) who Yashaau (يَشَاءُ) to a straight path.”

 

١٤٣  وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ

[Quran 2:143] And thus We have made you a Wasato’an (وَسَطًا) Ummatan(أُمَّةً), so that you will be witnesses over the people, and the Messenger will be witness over you. And We did not make the Qiblata (الْقِبْلَةَ) at which you are, except that We may distinguish those who follow the Messenger from those who turn back on their heels. And indeed, it is difficult, except for those who Hadaa (هَدَى) of Allah. But Allah would never let your Emaanukum (إِيمَانَكُمْ ۚ) go to waste. Indeed, Allah is towards the people, Ra’uffun (لَرَءُوفٌ) Raheem (رَحِيمٌ).

 

١٤٤  قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

[Quran 2:144] We have seen your Wajhika (وَجْهِكَ) turning towards the sky, so We have entrusted to you Qiblatan (قِبْلَةً) with which you will be pleased. So, turn your Wajhika (وَجْهَكَ) towards the Masjid (الْمَسْجِدِ) al Haram (الْحَرَامِ). And wherever you may be, turn your Wajhukum (وُجُوهَكُمْ) towards it, indeed those who were given the Kitaab (الْكِتَابَ) know that it is the Haqq (الْحَقُّ) from their Rabb (رَبِّهِمْ). And Allah is not heedless of what they do.

 

١٤٥  وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنْتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ ۙ إِنَّكَ إِذًا لَمِنَ الظَّالِمِينَ

[Quran 2:145] And whether you bring to those who were given the Kitaab (الْكِتَابَ) with every Ayaatin (آيَةٍ), they would not follow your Qiblataka (قِبْلَتَكَ), neither shall you follow their Qiblatahum (قِبْلَتَهُمْ ), nor some of them would be followers of some of other’s Qiblata (قِبْلَةَ). And if you were to follow their desires, after the knowledge that has come to you, indeed, you would be in that case one of the Zwalimiin (الظَّالِمِينَ).

 

١٤٦  الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ

[Quran 2:146] Those to whom We have given the Kitaab (الْكِتَابَ) recognize it as they recognize their own children. But, indeed, a Fareeqan (فَرِيقًا) among them conceal the Haqq (الْحَقَّ) while they know.

 

١٤٧  الْحَقُّ مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

[Quran 2:147] The Haqq is from your Rabb (رَبِّكَ), so do not be among the doubters.

 

١٤٨  وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 2:148] And everyone Wajihatun (وِجْهَةٌ) turn to it. Therefore, compete in the Khairaati (الْخَيْرَاتِ). Wherever you may be, Allah will bring you forth all together. Allah is capable over every Shayyin (شَيْءٍ).

 

١٤٩  وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۖ وَإِنَّهُ لَلْحَقُّ مِنْ رَبِّكَ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[Quran 2:149] And wherever you go forth, thus turn your Wajhaka (وَجْهَكَ) towards the Masjid (الْمَسْجِدِ) al Haram (الْحَرَامِ). Indeed, this is the Haqq (لَلْحَقُّ) from your Rabbika (رَبِّكَ), and Allah is not heedless of what you do.

 

١٥٠  وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

[Quran 2:150] And from wherever you go forth, then turn your Wajhaka (وَجْهَكَ) towards the Masjid (الْمَسْجِدِ) al Haram (الْحَرَامِ). And wherever you may be, turn your Wajhuhakum (وُجُوهَكُمْ) towards it. So that there will not be any argument of the people against you, except those who do Zalamu (ظَلَمُوا) among them. So do not fear them but fear Me, that I may complete My Na’imati (نِعْمَتِي) upon you and that you may be Tahtadun (تَهْتَدُونَ).

 

B-   THE CONCEPT:

Keeping in mind the context of these ayahs especially ayahs 2:136-137 on the concept of Emaan on Allah’s Anbiya and Rusul which is strongly linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah. The earlier ayahs also give us very clear criteria of judgment, whether one is as per Hidayah or has taken the route of Egoistic Shaitani Nafs- Nafs e Ammara – It doesn’t matter whatever name of the religion one is following, what matters is that if the person makes no distinction between any of Allah’s Rasool and Nabi, then that person is as per Hidayah. Otherwise, the person is Shiqaaqin – i.e., has taken a route other than that of Hidayah which is a route of dissention, rebelliousness and conflict under the influence of His/her ego and Shaitan.

 

Keeping in mind this context, the ayahs 2:142 to 2:150, is giving us a divine guidance in terms of how to unite us all under the same deen and the importance of Wajhu the same Qibla. In the ayah 2:142, when Allah says “The foolish among the people will say, ‘What has turned them away from their qiblah, which they had?”, the word Qiblah as per Quran is not referred to any physical place or a building at all but the word is used in the meanings of focal point, central place, the hub, the epicenter of the System of Salaat i.e., a place, a city, where all the commandments, rules, Hidayah of Allah has already been established and practiced as ordained by Allah in Quran. This ayah is telling us that the people of Kitaab out of their foolishness and jealousy, think that others, who have become Momin, as per their Aimaan on Kitaab, have changed their focus and attention away from the earlier practices and customs of Kufr. The subsequent phrase of Allah as a reply to such foolish deliberations is “Say, “To Allah belongs the east and the west. He guides whom He wills to a straight path.” This phrase tells us that two important aspects,

 

• It’s not about facing our direction and focus to east or west, it’s not about any particular place on earth or direction or ritual at all, since Allah is everywhere. Qibla is not a physical building or some particular place on earth, Qibla is a focal point towards Allah’s revelation which has been send down by Allah as completion of Allah’s Deen for the humanity. And
• The revelation and hidayah does not belong to one tribe or nation or ummah or country but the whole world belongs to Allah. It does not have to be the same people of scriptures- Allah’s Hidayah can come to anyone in the world since everything that’s in the east or the west belongs to Allah, therefore the Qibla can be anywhere on the earth.

This ayah basically is telling us that the people of the kitab are wondering what has changed the focus of attention, the epicenter of the Momineen, away from what they used to have. And the reply from Allah clearly conveys that the epicenter, the focus is the Hidayah, the revelations from Allah- It’s not some physical building, or direction, or a place on earth, since everything belongs to Allah from east to west, therefore the Qibla for the Momineen, the focus, the epicenter, the foundation is Allah’s Hidayah, the Kitaab, the Quran.

In the subsequent ayah 2:143, Allah says that Allah has made us Wasato’an Ummath , normally mistranslated as a the middle ummath, which does not make sense at all. Here the phrase Wasatoan Ummath means the keepers of justice and equality on the basis of Deen, the Divine guidance, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to us as Ummath. Thus when Allah says “And thus we have made you a Wasato’an Ummath..”,  this means we, as Momineen, have been made keepers of justice and equality to establish justice, Adal, Insaaf & Qist on the basis of Deen, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to us as the Ummath, the Momineen. Therefore, the corresponding phrase smoothly aligns with the meanings of this word as just and equitable Ummat “that you will be witnesses over the people and the Messenger will be a witness over you” Once we full fill our responsibility of justice and equality then we will be witnessing over people, then and only then we have done our part. The Rasool will be witnessing over us that the Rasool has delivered the message to us, we have exactly understood and implemented what we were supposed to follow and apply as per the message delivered by the Rasool.

In the next phrase of the same ayah 2:143 “And We did not make the Qiblata at which you are, except that We may distinguish those who follow the Messenger from those who turn back on their heels” Allah is telling us that Allah has sent Messengers and Nabi before with the Kitaab, but after their Rasool, Nabi have died, they turned back on their heels. This important concept of focusing on the Hidayah instead of the Nabi/Rasool, not differentiating between any of Allah’s nabi and Rasool, and not turning back on heels after the death of the Nabi is stressed time and again in Quran. For instance, refer the ayahs that discussed the story of Nabi Yousuf

[Quran 40:34] “And Indeed, Yousuf had already come to you from before with Bayyinaat, but you remained in doubt until when he died, you said ‘never will Allah raise after him another Rasuool’. Thus, Allah let’s go astray the one who is transgressor and doubtful.

Similarly, what they did with Nabi Easa, by doing Qatal of him, and later treating him like God. Even for Nabi Mohammad as well, look at us as Muslims, being divided into sects and groups after his death. Whereas Quran tells us in no uncertain terms that many a Rasool have passed on before him, his duty was only to deliver the message and we need to focus on the Hidayah, the Rasaalat and not the Rasool.

[Quran 3:144] “Mohammad is not but a messenger. Messengers have passed on before him. So, if he was to die or be killed, would you turn back on your heels? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful”.

Therefore, this Kitaab and Allah’s hidayahs is revealed for the benefit of the whole humanity. The Qibla, the focus, the direction, the epicenter as Allah’s revelations, the Quran would differentiate between those who are as per Hidayah with the Qibla as Allah’s revelations from those who have turned back on their heels with their Qibla as one Nabi or Rasool, differentiating between one, and alleviating him over the rest.

The next Phrase of the Ayah 2:143 “And indeed, it is difficult, except for those whom Hadaa of Allah” illustrates this concept beautifully as Allah said, indeed, it is difficult to leave the forefathers teachings of following only one Rasool and Nabiy, elevating one Nabi over the rest and move towards Allah’s revelation as ordained by Allah, but it is easy for those who are as per Hidayah- guided by Allah and are true followers of Allah’s commandments. Since we have discussed so far, in the previous ayahs in 2:136 that the people of the book tend to differentiate one Nabi/Rasool from the rest, this is Kufr and by doing this differentiation, their mindset, their focus, their Qibla, their belief system, ends up on focusing on the following of one individual Rasool/Nabi rather than the following of the Allah’s Hidayah, the Kitaab, that was sent to each and every Nabi and Rasool. Therefore it is extremely difficult for them to refocus their focal point away from their forefather’s teachings; to refocus their Qibla from their Rasool/nabi to the Hidayah. That’s why Allah’s commandment is to follow the Hidayah of Allah- the Allah’s Kitaab and be always submissive to Allah’s commandments, which will keep our focus, our Qibla towards Quran, the Kitaab, Allah’s revelations and the Hidayah.

Before we can discuss the subsequent ayahs from 2:144 to 2:150, it’s important to understand what does it mean by the phrase Masjid al Haram as per Quran:  The phrase Masjid al Haram الْمَسْجِدِ الْحَرَامِ is used in Quran in multiple places for instance refer the following ayahs.

• 2:191, “…do not Qatal them at Masjid al Haram unless they Qatal you there”. Shows this is a place, an area, a boundary on land etc, it cannot be a house or building where people can come and go and killing each other.
• In another ayah 2:196, when Allah is talking about Hajj o Umra “..this is for those whose family/household is not in the Masjid al Haram..” This ayah show that Allah is not talking about a Mosque or a building but the whole area, the city as Masjid al Haram as people were living in the place as well.
• In the ayah 2:217 “They ask you about Qatal during the Shahr al Haram. Say, “Qatal during it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah”. This shows that it is the place, the city, an area on the land, where people come and go and live as well, and it should be accessible to everyone.
• In the ayah 8:34 “Yet why should Allah not give them Azaab, when they are turning others away from the masjid al Haram, although they are not its custodians? Its rightful custodians are the Muttaquoon; but most of them do not know” shows the rightful guardians the custodians of Masjid al Haram are the Muttaqqi, it cannot be a house or building whose owner and custodian is normally the person who builds it or owns is.
• In the Ayah 9:19 Allah says “o you consider giving water to Hujjaj and maintaining the Masjid al Haram the same as Emaan on Allah and the Day of Akhira and Wajahata in Allah’s path? They are not equal in Allah’s sight. Allah does not guide the Zwalimeen”. Again, it shows the Masjid al Haram is the place, the city etc.
• In the ayah 22:25- Indeed, those who have do Kufr and avert from the way of Allah and al-Masjid al-haram, which We made for the people – equal are the resident therein and one from outside; and whoever intends therein of deviation or Zulm – We will make him taste of a painful Azaab. This also shows masjid al haram is a city where people come and go and live as well, and it should be accessible to everyone.
• In the ayah 17:1-2 Subhan to Allah who took His Aabid by the night from al-Masjid al-haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our Ayaat. Indeed, Allah is All-hearing and All-Seeing. And We gave Mosa the Kitaab and made it a Hidayah for the Children of Israel that you not take other than Me as wakeel.”. shows the migration of Nabi from Macca to Madina – again does not talk about two building, two mosques, but two cities. Masjid al Aqsa is normally believed to be in Jerusalem but as per Quran it’s a city as evident by the phrase “whose surroundings We have blessed, to show him of Our Ayaat” is talking about Allah’s revelations and also nature, Allah’s Creations as Allah’s Ayaat, which cannot be in Jerusalem since there has never been peace and security in that area, neither was it ever blessed with Allah’s revelations.
• In ayah 48:27 “Certainly has Allah showed to His Messenger the vision in Haqq. You will surely enter al-Masjid al-haram, if Allah wills, in Aman/safety…. Talks about the Messenger’s wish to go back to the city.

 

All of the above ayahs show that Masjid al Haram is a city, a place not any masjid or a mosque as is normally understood, but the whole city, which is built as per the foundations of Deen and as per the definition of Masjid as per Quran- the rightful custodians of which are Muttaqqi and no-one can be prohibited to enter the city. Back in the time, with the presence of Nabi/Rasool among people, the focal point, the Qibla was the Quran and Masjid al Haram was the whole city which was built on the foundation of Allah’s true guidance, the Hidayah and commandments. In case of present times, where there is no Nabi and Rasool, then it would be any such place or city which is the epicenter of establishing Allah’s Deen and the system of salat built as per the rules, regulations and commandments mentioned in Quran. In case if no such place exists, then the Qibla should remain as the Kitaab, the Quran.

Therefore, in the ayah 2:144 when Allah says “We have seen your face turned towards the Sky”. In our general figure of speech and natural actions, whenever we make a wish, put our trust on Allah, or make Duaa to Allah, we basically look towards Allah, we look up in the sky as a natural human expression or body movements. The same figure of speech and our natural actions are used here by Allah by saying indeed Allah see you are focusing towards Allah. The next phrase “So, We will turn you towards the Qibla that will satisfy you” means that surely Allah will guide your Qibla, the focal point that will satisfy you and gives you peace and tranquility. The next phrase “So, turn your Wajha towards the Masjid al Haram. And wherever you may be, turn your faces towards it”- therefore keep your Wajha, the focus towards the place, the city which you have built over the true foundation of Allah’s true guidance, the Hidayah and commandments, and in absence of any such city or place, the Qibla should be Quran. And wherever you are, keep your focus on Allah’s revelation which is a true Haqq.

The next phrase of Ayah 2:144- “Those who were given the Book know that it is the Haqq from their Rabb” This phrase is telling us that since, in current times, we do not find any such place at the moment that we can call Masjid al Haram, therefore this ayah is telling us in very clear terms to focus on Allah’s deen and Hidayah and follow Allah’s commandments as ordained in Quran which will make your houses as Allah’s Ba’ait – since that is the only way to bring unity among Muslims to become one Ummath. Additionally, this ayah is also telling us that Ahl-e-Kitaab, that is the people of the Kitaab, recognize that this revelation, the Kitaab is Haqq from their Rabb. Here the word Haqq is used in all of its meanings as absolute truth, absolute justice as per Allah’s solid judicial principals, the duties and obligations from the Rabb. The last phrase of this ayah “and Allah is not heedless of what they do” is telling us about whatever the people of the book are doing, Allah is aware of their deeds and acts- which is summarized in the next ayah in terms of what they are doing.

In the ayah 2:145 “And if you brought to those who were given the book every Ayaat, they would not follow your Qiblah. Nor will you be a follower of their Qiblah” here again the word Qiblah is referred to as the focal point towards Allah’s revelation, and Allah is clearly advising us that even if you brought this revelation, the Quran, to those who were given the book with every Ayaat, they would not follow your Qiblah, your focus towards Quran. It’s not because they do not recognize it but it’s because they don’t want to change their ways of their forefathers. Allah is also giving us explicit instructions to the Momineen that you must not be the follower of their Qiblah, their focus towards their forefather’s teachings, their following of just one Nabi and Rasool, their making a distinction and differentiation, alleviating their Rasool and Nabi over the rest of Allah’s Anbiya, Rusul and Allah’s Hidayah. Since Quran is a true Haqq from Allah, our Qibla as Momineen should be the Kitaab only. The next phrase is “Nor would they be followers of each other’s Qiblah” is a very thought-provoking phrase clearly depicting the Ahl-e-Kitaab, being divided into so many sects and groups, be it among Muslims, or Christians or Jews. The people of scriptures are not the followers of each other’s Qiblah as well, since each are the followers of their own man made rules, following their own Nabi and Rasool, and their own direction and focus. It means instead of following the Kitaab, the Hidayah since they are the followers of their respective Rasool and Nabi and by differentiation among Anbiya, they tend to differ in each other’s focus of teachings i.e. the Qiblas too, and they will never follow each other’s Qibla. Allah also advised us as the Momineen, not to follow any other’s focus of teachings, the Qibla, except the kitab, through the phrase “So, if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the Zwalimeen”.

In the next ayah 2:146 Allah is telling us how exactly people of scripture know their Kitaab which is given by Allah, with an example that they recognize and know the Kitaab from Allah like they know and recognize their own children. Every parent deeply knows their children, what’s in them, their characteristics, their weaknesses, strengths, behavior etc.- we as parents exactly know and recognize our own children. Similarly Allah is telling us that in spite of the fact that they have very well recognized this book, this Hidayahs, this Quran, which is Haqq from their Rabb but even then a party of them conceals and hides that absolute truth, that Haqq and does not disclose it to others in terms of hiding the Kitaab, Allah’s Commandments- which they know is Haqq from their Rabb and recognize as if they would recognize their own children. Therefore, in the subsequent ayah 2:147 Allah is giving us a confirmation in order to strengthen our Emaan on Allah’s revelation that “This is the Haqq from your Rabb, so never be among the doubters.” This is an explicit instruction to us, as Momineen, as to never doubt this Hidayah being Haqq from our Rabb.

The next ayah 2:148-149, Allah is giving us a clear instruction that everyone in humanity has to focus on Allah’s Hidayah, the Quran, and focus on good deeds as much as we can- by focusing on the commandments, rules and teachings of Quran- Each and every Muslim has to keep this focus, follow these commandments, this Hidayah no matter where we are, the whole world belongs to Allah, and Allah will unite all of us as single Ummath. This is further stressed in the ayah 2:149 when Allah says “wherever you go keep your focus towards al- Masjid al-Haram”- which is to establish and maintain a place, a Momin’s house of Allah where Allah’s rules as per Quran have been established and practiced, and in the absence of such place, the focus should be on the Kitaab, as indeed, it is the Haqq from Allah. And Allah knows what we do.

In the ayah 2:150 Allah highlights again the importance of focusing and keeping our attention on the Hidayah as the route towards unity of Muslims by establishing and practicing the Quran. If our focus of practical life, epicenter of salat system, is as per Quran, Allah’s Hidayah, then there will not be any difference in our conducts, no matter wherever we are and which part of the globe we are residing- all such Momineen will have the same conducts and behaviors since their Qibla, the focal point, is as per Allah’s Hidayah, the Quran. Hence, no one will have any argument against us. Normally people do have many arguments on Muslims all around the world because of our differences in conducts, behaviors and focuses. And this is what in the last phrase of the ayah, Allah is telling us that as “so fear them not but fear Me. And so, I may complete My Na’amat upon you and that you may be as per Hidayah” Here, notice that one of the meanings of the word Na’amat is unity of nation, in terms of same common purpose, same set of values and beliefs. The fact that Deen is Na’mat in All of its meanings including the unity of the muslim Ummah is also highlighted in Quran time and again for instance in ayah 5:03 “ This day have I perfected your Deen for you, completed My Nai’mat upon you, and have chosen for you Islam as your Deen…” Since Islam as a deen has been perfected by Allah and given to us as Nai’mat; i.e., success and prosperity in all walks of life; peace, tranquility, shield and protection from destruction; height, benchmark, role model, inspiration for others; and unity in terms of same common purpose, values and goals. And these ayahs from 142 to 150 highlights how Deen is Nai’mat in terms of unity of Muslim Ummah.  

C-    IMPLEMENTATION IN TODAY’S LIFE

 

These ayahs from 2:142 to 150 gives us the solution to unite each and every Muslim under the ambit of Deen as one single Ummath with same set of values and beliefs which is devoid of any divisions into sects and groups and any animosity or jealousy for each other. Rather than following any individual Nabi or Rasool, the concept of Emaan on All Rasool and Nabi on equal footings is further strengthened by Emaan on Allah’s Kitaab, the Hidayah. The Hidayah, the Kitaab, the Quran, should be our Qibla, our focus of our attention, the epicenter of all our beliefs and conducts. Regardless of where we go, what we do, we need to keep ourselves within the ambit of Deen-e-Islam, keeping our focus and attention centered on the Hidayah and this would unite us all.

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/

 

QIBLA (قِبْلَة)– QIBLATIHUM (قِبْلَتِهِمُ) their QIBLA; QIBLATAKA (قِبْلَتَكَ) your Qibla. The word Qibla is used in Quran in the meanings of Centre, the foundation, the focus, the epicenter, the axis, the core, the root, the hub or the base of something. In order to understand the word Qibla a bit more please refer the ayah [Quran – 10:87] “And We inspired to Mosa and his brother, “Settle your people in Misar in houses and make your houses Qiblah and establish Sala’t and give Basharat to the Mominoon”. Here the word is used in the meanings of central place, the hub, the epicenter of the System of Salaat i.e., a place, a city, where all the commandments, rules, hidayahs of Allah has already been established and practiced as ordained by Allah in Quran. This ayah shows that the Qibla of Allah, is the ba’ait of the Rasool and Nabi and in the absence of Rasool or Nabi it’s the ba’ait, the house of the Muttaqqi. Qibla is therefore the epicenter of the system of salat, which is built as per the rules and regulations of Deen as mentioned in Quran. Similarly, in ayahs 2:142-145 when Allah talks about changing the Qibla in order to distinguish those who follow the Rasool and those who turn back on their heels, the words Qibla is used as the focal point, the hub, the center, the base for Allah’s commandments and Hidayah towards Quran from previous scriptures X-Reference – 2:142-145 , 10:87.

 

HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ)/YAHDI (يَهْدِي) give Hidayah; MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of this word are to make clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam, meaning “..has it not become clear and apparent for them, as in visible and obvious….” 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 which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02- the phrase “Huda-lil-muttaqueen” is used for the Kitaab. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.

 

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. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. 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. 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, facts, events or anything which exists.. 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.

 

WUSTA (الْوُسْطَىٰ) & WASATO’AN (وَسَطًا) is used in Quran 4 times. Normally mistranslated as the middle ground or middle of the road, middle weight and height or middle way- but these are wrong translations. For instance, refer to Ayah 5:89 when Allah is asking for feeding the Miskeen as a recompense the phrase is used as “feed the Miskeen as per the Ausat’ of what you would feed your own family” this does not mean feed a Miskeen of Average/middle build weight and height or feed from the average of that which you feed your families, as normally mistranslated but this phrase means that based on justice and equality the same as what you would feed your own family. Similarly in ayah 2:238 “Be the guardians of your Salaat, and of the Salaat Wusto’a and stand-up Allah as Qu’aneteen” Here again the meanings of the word is not the middle as in Middle salat but in the meanings of standing with Allah in Justice and equality, I.e., guard and protect your Salaat and especially those aspects of Salat that adhere to maintaining justice and equality amongst the members of the society and stand firm with Allah as Qaneteen. Similarly, in ayah 68:28 the phrase “The most Ausduhum (Ausat among them) said…” is not talking about a middle-aged or moderate person as is normally mistranslated but this refers to the person who is utmost in reasoning and justice and this ayah should therefore be translated as “the most reasonable and just of them said, “Did I not say to you, ‘if only you would Tasbihoon?’” Similarly when in ayah 2:143 Allah says “And thus we have made you a Wasato’an Ummath that you will be witnesses over the people and the Messenger will be a witness over you”,  the meaning of the word is not middle ummath, but the word is used here in the meanings of keepers of justice and equality on the basis of Deen, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to the Ummath therefore the corresponding phrase smoothly aligns with the meanings of this word as just and equitable Ummat “that you will be witnesses over the people and the Messenger will be a witness over you”. X-Reference – 2:143 , 2:238 , 5:89 , 68:28 , 100:05.

 

UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in similar meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it refers to people who are educated only from their mother or home since birth or innocent or pure. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in ayah 3:20 meaning those whom the Kitaab is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in the ayah 3:75. Similarly in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” X-Reference – 2:78,  3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.

 

A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it 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 being true after due verification and conviction that comes out of knowledge. It is 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. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). The words are not used to refer to slave girls or those who are in your right hands but in fact refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for, either as a nikkah/marriage contract or through any other contract or oath. X-Reference – 2:224-225 , 3:77 , 4:3  , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.

 

RAU’F (رَءُوفٌ) & RA’UFFUN (لَرَءُوفٌ) normally translated as most kind, most compassionate or most caring, but it has much broader meanings and same set of characteristics as Rahmat. For instance, in the ayah 57:27, the phrase “we instill in the hearts of those who followed him compassion,kindness and Rahmat”. The definition of Allah as Rauffun is also highlighted in the ayah 2:143 “..Never will Allah cause your Emaan to go waste as Allah is Ra’uffun Raheem”. Which shows that Allah’s Ra’uffun and Raheem only as a result of Emaan, if and only if our Emaan is firm with utter and complete conviction and is in accordance with Allah’s defined Deen/laws as mentioned in Quran, then Allah would be Ra’uffun and Raheem, in terms of making sure that our Emaan remain fruitful and will never go to waste. Also, Allah’s Rahmat is applicable as Allah being Rauffun Raheem. The word is also used in the meanings of being most kind, most compassionate and most caring in the sense of removing troubles, problems, blockages, obstacles, obstructions, difficulties, harms etc. For instance, in the ayah 2:207 the phrase “…Allah is Ra’uff on Allah’s Ibaad- i.e Raheem as well as Kind and compassionate. The word is used in the similar meanings in the ayah 24:02 “..let there be no Ra’fatun (kindness, pity, compassion) overcome you in the application of Allah’s Deen. X-Reference – 2:143 , 2:207 , 9:128 , 3:30 , 16:7 , 22:65 , 24:02 , 57:09 , 57:27 , 59:10.

 

RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy.  Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and stay as righteous by doing Amle-Swalehaat. This concept of Allah being Raheem is closely linked to the Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. It’s only after pure Touba (refer Touba vocabulary) , that we will get the privilege of Allah being Raheem back to us. X-Reference – 2:54, 2:128, 2:143, 2:160, 3:89, 4:18, 5:34-39, 6:54, 9:102.

 

WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) – Alwajah is that side or part of something that becomes apparent before other sides or parts becoming apparent or obvious in the beginning, initially or the first time before anything else or any other part. Since the part of the human body that becomes apparent the first before any other is the face- the word is also used to mean face, countenance, expressions, features or visage 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.  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 and 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.

 

SAJDA (اسْجُدُو) & MASJID (الْمَسْجِدِ) – The word Sajd, Sajood or Sajda as per Quran 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 in the meanings of 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.

 

MASJID IL HARAM (الْمَسْجِدِ الْحَرَامِ) – The phrase Masjid al Haram الْمَسْجِدِ الْحَرَامِ is used in Quran in multiple places, in  ayah 2:191, “…do not Qatal them at Masjid al Haram unless they Qatal you there”. Shows this is a place, an area, a boundary on land etc, it cannot be a house or building where people can come and go to kill each other. In another ayah 2:196, when Allah is talking about Hajj o Umra “..this is for those whose family/household is not in the Masjid al Haram..”  This ayah show that Allah is not talking about a Mosque or a building but the whole area, the city as Masjid al Haram. The ayah 2:217 “They ask you about Qatal during the Shahr al Haram. Say, “Qatal during it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah” shows that it is the place, the city, an area on the land, where people come and go and live as well, and it should be accessible to everyone. The use of the phrase in the ayah 22:25 also shows masjid al haram is a city where people come and go and live as well, and it should be accessible to everyone.  In ayah 48:27 “Certainly has Allah showed to His Messenger the vision in Haqq. You will surely enter al-Masjid al-haram, if Allah wills, in Aman/safety…. Talks about the Messenger’s wish to go back to Macca. All of these ayahs show that Masjid al Haram is the whole city that is built on the foundations of Deen and as per the definition of Masjid as per Quran and Momineen can’t be prohibited to enter. X-Reference – 2:144, 2:191, 2:196, 2:217, 8:34, 9:19, 17:1-2, 22:25, 48:27.

 

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.

 

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.

 

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. Rabb of all the worlds. The word is also used in the meanings of all Abideens of Rabb with the word Rabbaniyyina (رَبَّانِيِّينَ) (singular Rabb) 3:79 or Rabbiyyuun (Abideen of plural Rabb) ayah 5:44, 5:63. The word is also used as Arbaban (أَرْبَابًا) plural of Rabb for polytheism as used in 9:31 and 3:80 or as Arbaab (two Rabb) as used in ayah 12:39- referring to those who take Rabb besides Allah. 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.

 

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 see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. 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, 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 these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.

 

ZALIM (ظْالَمُ) & ZULM – 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 basically used in the meanings of going 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. 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 the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the noor/light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.

 

FARAQ (فَرَقْنَا)  & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)– means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we do not Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group. Alfarq is used for a scale, a criterion; The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions are called Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo in ayah 3:103  X-Reference – 2:102 , 2:136 , 3:103 , 4:150 , 5:25 , 6:159 , 7:30 , 8:29 , 9:122 , 24:48 , 30:94 ,  42:14 , 65:02 , 77:04.

 

KHAIR (خَيْرًا) KHAIRAAT (الْخَيْرَاتِ) 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 the meanings of money, property, state and wealth for instance in 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 ayah 100:03 it is used in 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 or to select/chose someone to give benefits, honor, grace. In the ayah 6:17 it is used as opposite to Zarree meaning adversity or trouble, thus the word means comfort, shielded from adversity or trouble. It is also used as an opposite to the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite to Sharr, the word Khair means best/good, utilization of human efforts and faculties producing desired results as per utilized efforts. In ayah 16:76, the word is used for any and all types of good things, good sayings or good works etc. When the word Khairaat is used in ayah 3:114, as in “…they hasten towards Khairatan..”, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. X-Reference – 2:61 , 2:180,  2:216, 3:114 , 6:17, 16:76, 100:03.

 

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 – 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:34 , 16:53 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.