Surah Al-Baqarah Ayah No. 151 to 157

Surah Al-Baqarah Ayah #151-157 (2: 151-157)

A-   Translation

١٥١  كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ

[Quran 2:151] Just as We have sent in you a Rasoolan (رَسُولًا) from you, who Yatlu (يَتْلُو) Our Ayaat (آيَاتِنَا) to you, and Yuzakikum (يُزَكِّيكُمْ) you, and teaches the Kitaab (الْكِتَابَ) and the Hikmat (الْحِكْمَةَ), and teaches you what you did not know.

 

١٥٢  فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

[Quran 2:152] So do Zikar (فَاذْكُرُ) of Me, and I will do Zikr (أَذْكُرْكُمْ) to you. And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr (تَكْفُرُونِ) of Me.

 

١٥٣  يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ

[Quran 2:153] O you who have Emaan (آمَنُوا)! Seek help through Sabr (بِالصَّبْرِ) and Salat (الصَّلَاةِ). Allah is with the S’abireen (الصَّابِرِينَ).

 

١٥٤  وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِنْ لَا تَشْعُرُونَ

[Quran 2:154] And do not say about those who are Yuqtalu (يُقْتَلُ) in the Sabeel (سَبِيلِ) of Allah, “They are dead.” Rather, they are alive, but you do not perceive.

 

١٥٥  وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

[Quran 2:155] And We will Nabluwanakum (َلَنَبْلُوَنَّكُمْ) you with something of the Khoof (الْخَوْفِ) and the Ju’a (وَالْجُوعِ), and the Naqsin (َنَقْصٍ) of possessions and the Nafs (لْأَنْفُسِ) and the S’amarat (وَالثَّمَرَاتِ ۗ). But give Bashiri (بَشِّرِ) to the S’abireen (الصَّابِرِينَ).

 

١٥٦  الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

[Quran 2:156] Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return.”

 

١٥٧  أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

[Quran 2:157] Those are the ones upon whom are S’alawatun (صَلَوَاتٌ) from their Rabb (رَبِّهِمْ) and Rahmatun (رَحْمَةٌ). And they are those who are Mohtaduun (الْمُهْتَدُونَ).

 

B-   THE CONCEPT:

Keeping in mind the context of the ayahs – the discussions so far until 2:150, wherein Allah has described the Qibla as our complete focus of our attention and our practical day to day life as per Hidayah and unity/ Nai’mat for Muslims; the first of these set of Ayahs i.e. ayah no. 2:151 “Just as We have sent in you a Rasoolan*1 (رَسُولًا) from you, who Yatlu*2 (يَتْلُو) Our Ayaat*3 (آيَاتِنَا) to you, and Yuzakikum*4 (يُزَكِّيكُمْ) you, and teaches the Kitaab*5 (الْكِتَابَ) and the Hikmat*6 (الْحِكْمَةَ), and teaches you what you did not know” is talking about the fact that Allah’s Rasool is always appointed from within the nation, from amongst themselves. The ayah is also telling us about the duties of Allah’s Rasool and Nabil as (1) To do Yatloo of Allah’s Ayaat i.e. to teach the obeying and following of Allah’s Ayaat; (2) to do Tazkiya of the nation- I.e. to make them clean, better in purity, nourished and nurtured; better in terms of use of their abilities, qualities and faculties; to make them pure and innocent, in order to progress, grow and develop them in terms of growth, purification and Allah’s blessings (3) to give ilm – the knowledge of the Kitaab and the Hikmat- laws, rules, Allah’s commandments and the wisdom and (4) to give the knowledge which they didn’t know before.

With respect to the last phrase of the ayah 2:151- وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ – One point to consider is that when Allah says that the Rasool Yatloo from the kitaab that is already with them, it shows that the Kitaab, the Hidayah is the same that was given to ALL the Rasool and the Nabi. The job of the Rasool is to give the knowledge of the Same Hidayah that is already with them. In terms of the nation, the people, in the earlier Ayahs – Allah has told us that about a Fareeq among them who recognize the revelations as they recognize their own children, but in spite of this knowledge they hide and conceal it from others, average people or general followers of their preachers who have the knowledge but in spite of the knowledge they do Kufr. Therefore in the ayah 2:151 when Allah is saying “The Rasool gives them knowledge which they didn’t know”  Allah is not talking about those Fareeq, the group, which recognize and know the kitaab, but Allah is talking about general people from whom the truth has been concealed by those Fareeq- also the vast majority of those who didn’t try to get the knowledge, they are distant from the Hidayah and although they had the Hidayah the revelations, the kitaab in their hands, but they did not have the knowledge what actually is in the revelations, the kitaab which the Rasool gives it to them.

The Ayah 2:152 is a very short verse but in few words, it’s a complete Hidayah, a complete set of instructions which has to be understood keeping in mind the context of the ayah 2:151 describing the duties of the Rasool. So when Allah says in ayah 2:152 “ So do Zikr of Me and I will do Zikr to you. We might ask, what does it mean by Zikr by Allah in this Ayah? Here the first Zikr is used in ALL the meanings of the word Zikr, whereas the second Zikr is used in the meanings of the Allah’s revelation, the Hidayah – Therefore the first phrase “do Zikr of Me” would mean as in understand Ayahs of Allah, have Emaan, believe and follow these Ayahs, take Ibrat/lesson from previously narrated stories in Quran and remember and remain grateful for Allah’s blessings. The second phrase when Allah says “I will do Zikr to you” means Allah’s Hidayah to us works in both ways, the revelation to humanity by giving us an ability to understand Allah’s hidayahs and stay on the right path, which is full of Allah’s Rahmat and Na’aimat. This is beautifully explained in the subsequent phrase of 2:152 ..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” – This explains so much in the sense that it’s a complete guidance within one phrase, in terms of humanity has to follow Allah’s revelation as a return with ultimate gratitude towards Allah’s favor and blessing to us, we always remain grateful to Allah in terms of our obedience of Allah’s commandments, as our payback for all the blessings of Allah and remain firm on Emaan by Avoiding Kufr of Allah at all costs, in terms of Kufr of Allah’s Ayaat, Kufr of Allah’s Kitaab, Kufr of Allah’s Nabi & Rasool and Kufr of Allah’s Malaik.

The next Ayah 2:153 “O you who have Emaan, seek help through Sabar and Salaat. Indeed, Allah is with the S’abireen” are the same set of instructions as given in the ayah 2:45 “And seek help through Sabr and Salat. Indeed, it is difficult, except for the humbly submissive”. This means that if you wish to strengthen your own ‘self’ and promote the well-being of the society, then you must have established a system of Salat – a system of social care and justice and a system of Zakat which means committing your resources, efforts, wealth and knowledge for the nourishment and wellbeing of everyone in the society. When Allah says Seek help with Sabr, it does not mean to be patient as is normally misunderstood but to strive towards your goals as per Deen, to get out of any trouble through the help of persistent effort, perseverance, submission and following of the just system which has been established and nourished through Zakat and the foundations and fundamentals of Deen – i.e. the commandments built on the principals of justice, kindness, compassion, care, nourishment and wellbeing of each and every one in that system and society.

In the next ayah 2:154, Allah says “And do not say about those who get Qatal on the path of Allah, “They are dead.” Rather, they are alive, but you do not perceive”. Before we understand the concept the 2:154, it is important to understand the concept of “those who get Qatal on the path of Allah being Alive and not dead”.  In this regard, refer ayah 35:22, in which Allah Says “And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves”.  This ayah is clearly telling us that those who are dead and who are alive are not equal.  Let’s now refer to the ayah 3:169, which is similar to the ayah 2:154- The Ayah 3:169 “And never think of those who get Qatal in the path of Allah as dead. Rather, they are alive with their Rabb, receiving Rizq”.- This ayah shows that those who get Qatal on the path of Allah are not only Alive but they get Rizq. In order to understand this concept, let’s look at another ayah- 16:20-21 “And those they invoke other than Allah create nothing, and they are created. They are, dead, not alive, and they do not perceive when they will be resurrected”. This ayah is telling us that those who are invoked as partners with Allah, they did not create anything, not even themselves and they are dead and not alive – all the above ayahs are clearly showing Allah is talking about people who are dead or alive in terms of their deeds are dead or alive. So those who do shirk their deeds are dead, similarly as per ayah 2:154 and 3:169, those who get Qatal in the path of Allah, remain alive in terms of their deeds and they continue to receive Rizq – this means that their deeds continue to give them rewards and add to their scales of balance for the day of Akhira even after they died since they get Qatal in the path of Allah. When Allah says they are Alive, it means in the sense of their deeds continuously being added to their scale of justice.

The next Ayah 2:155 “And We will nabluwanakum you with something of Khouf and El-Ju’a, and the Naqsin of possessions and the Nafs and S’amarat” describes all the areas through which we are not only tested but which have the ability to bring out our true nature and fitrat such as Khoof – concern, worry and anxiety about things which we hold dear to us. Keeping in mind the meaning of the word Ju’aa as the deprivation of Rizq – when Allah says that Bala could be in the form of anything of Ju’aa- it means the deprivation or absence of any form of Rizq – Therefore it could be the deprivation of basically all those sources and means that provide nourishment for all aspects of personality and character development such as income, knowledge, food, water, family, spouse, loved ones, security, safety, shelter etc. With the next phrase “and the Naqsin of possessions and the Nafs and S’amarat”  وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ –  The phrase Naqs in AlAmwaal- means Naqs in wealth, property, economical or valuable possessions; Naqs in Nafs means the weakened Nafs in terms of being engulfed by one’s desires and attacks of Shaytaan. Naqs in S’amarat has to be understand by keeping in mind the meanings of the word S’Amarat which is not just fruits, or crops, this is all-inclusive in terms of the results of one’s efforts and actions, Naqs in S’amarat means deficiency in the results of planning, efforts, labor and hard work in terms of these going to waste or not producing the desired results.

The ayahs from 2:153 to 157 beautifully describe the characteristics of S’abireen (الصَّابِرِينَ) as those who do Sabar- as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun and they are those who are Mohtaduun- as per Hidayah”. These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All Balaa;

The phrase in the ayah 2:156 ا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ  “Inna Lillahi wa Inna Illehe Rajahon”  is normally used at the time of death of any individual Muslim but if we look at the context of these ayahs, this phrase is not talking about our life and death. This phrase is subsequent to the phrase which is describing the S’abireen as “Those who, when disaster/calamity strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” This means that those who are the S’abireen, when a calamity strikes them, they stay on right path, they do not complain against that hardship, they know everything including their own selves are from Allah, and to Allah they will return. Showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trial, whatever Calamity or disaster has struck them, they respond to it as per Allah’s Hidayah keeping a confirmed Emaan and Conviction on the day of Akhira on the concept of accountability that one day they will be returned to their Rabb and will be standing in front of Allah to give accountability for whatever they did and how they respond when a calamity or a disaster struck them. With this phrase of saying “Inna Lillahi wa Inna Illehe Rajahon” means that all the calamity and disasters are temporary, we must stay on right path, must not complain against the hardship, and our response to such disasters and calamities must be in accordance with Hidayah based on the Emaan- that we will return to our Rabb.

The Ayah 2:157 describes the Basharat – the good news for the S’abireen as these are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. Allah’s Salawat means that a strong and permeant connection with Allah’s Rahmat is then the destination of the S’abireen. Rahmat is used here in all of its meanings such as (1) The life line/ source of survival (2) The protection/shield- to protects against anything that can be harmful; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner and (4) The source of Self-less love and sacrifice.

C-    IMPLEMENTATION IN TODAY’S LIFE

These ayahs from 2:151 to 2:157 give us a complete guidance, a complete set of instructions from Allah to do Zikr of Allah – i.e. to understand Ayahs of Allah, have Emaan, believe and follow these Ayahs, take Ibrat/lesson from previously narrated stories in Quran and remember and remain grateful for Allah’s blessings. Being a Shaakir, always remaining grateful to Allah is not just in terms of utterance of words from our mouth or from our heart but in terms of our deeds and Emaan, our contributions, our payback for all the blessings of Allah by spending for the benefit of others and always remaining Firm on Emaan by avoiding Kufr of Allah- i.e. Kufr of Allah’s Ayaat, Kufr of Allah’s Kitaab, Kufr of Allah’s Nabi & Rasool and Kufr of Allah’s Malaik.  These ayahs also give us a complete set of characteristics of S’abireen as our role model that we should follow being a Momin. The Characteristics of a Sa’bir is as follows

• Those who have Emaan and who seek help through Sabr and Salat.
• Those who are not hesitant even to get Qatal in the path of Allah. Which also advise us to look for such deeds which benefits humanity and deen for long term and we keep getting benefits of such deeds even after our death.
• Those who have firm Emaan and conviction on Akhira and the concept of accountability.
• Those who remain steadfast on the path of Allah in the face of all the tests, trials, tribulations, troubles and problems of this life. And
• Those who know that all this is temporary in nature and their response to such calamity and disaster has to be in accordance with Hidayah.

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/

 

RASOOL (وَالرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT the word Rusul is plural of Rasool. The word is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…”  Thus, Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. The same is described in ayahs 7:61-62 w.r.t. Nabi Nuh as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate) …” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message) …”  Is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.

 

TILAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meanings of obeying or following or coming behind someone or something with complete internalization of the benefits thereof, for instance in ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman, both in terms of following as well as taking guidance from. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat. X-Reference – 2:102, 2:121, 91:02.

 

AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means 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 and to 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. Those who do not think and ponder, their faculties are of no use to them and it’s because of this that Allah says in ayah 25:73 that “And those who, when is done Zikar of the Ayaat of their Rabb, they do not fall upon them deaf and blind.” highlighting the importance of thinking on Ayaat as a way to qualify it as Ayaat of Allah, i.e., 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, 25:73.

 

ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) The word Zaka is used in Quran in means of purifying or cleansing of something or someone. As per Quran, whatever Allah’s Fazal/ 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; whatever is beyond our needs and requirements. It’s also used in Quran in meanings of nourishment, and development for instance in ayah 18:19, in the phrase Azka T’uaman, the word Azka is used in meanings of the food that is most nutritious. In ayah 18:81, the word Zakatan is used in the meanings of abilities, qualities and faculties- In ayah 19:19, the word Zakiyya is used in the meanings of purity, faultless or innocence. 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, in terms of growth, purification and blessings. The phrase 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 commit Zakat is used soon after, which means to commit one’s resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contribution to Salat system for the benefit of others and the nourishment, purity, progress and development of everyone in that system. X-Reference – 18:19, 18:81, 19:19.

 

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 farz/obligatory to follow and comply with on all Ahle-kitaab, the people of the Kitaab. As per Quran, ayah 42:13, 2:136 & 3:84, it’s the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies the Kutub. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘reciting’ a Book, however the word Tilawat, does not mean just recitation. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. 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, thus the Tilawat as per Haqq e Tilawat and the Iqra then makes the Kitaab, Quran for us. This is precisely the difference between Kitaab and Quran. X-Reference – 2:121 , 2:136, 3:84, 4:136, 6:38, 42:13.

 

HIKM, HIKMAT (الْحِكْمَةَ) & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in meanings of lawmaker, or a legal decree for instance in ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Thus, as per this ayah, there cannot be anyone who is Hikm, other than Allah in matters of Deen. Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat are anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, laws, decree, regulations in clear manner.  X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.

 

SHUKAR & SHAAKIR (شَاكِرٌ)– The word Shukar is normally translated as thankful or grateful, but it is not simple utterance of words from our mouth- this word is actually used in Quran to refer actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings. For instance, Refer to Ayah 34:13- “They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles, ‘Work, O family of Dauod, in Shukr.’and a very few of My Aibadeya (those who do Abd) are the Shakoor.”  Here the meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as an expression of gratitude. Similarly, in ayah 17:19 “Whoever desired the Akhira and does Saiyee for it while is a Momin, it is for these whose Saiyee are Mashkooran”. Here again the word is used in the meanings of recompense for what one has done righteously in terms of doing Saiyee while being a Momin, then that Sayee would be well re-compensated, replied with, replied in kind by Allah. In ayah 76:22 while describing the inhabitant of Jannat Allah says “Indeed this is for you a reward and your Saiyee are Mashkooran ”. In ayah 2:152 when Allah says “..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” explains so much in the sense that it’s a complete guidance within one phrase.  When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in meanings of giving increased reward for good deeds of people. It’s also used as opposite to Kufr which means to conceal or to hide. Therefore, as opposite to the word Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission and complete striving and expression through deeds and actions.  X-Reference 2:152, 2:185, 17:19 , 34:13, 76:22.

 

KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as used in Ayah 2:254. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. Kaafir is used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- for instance, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.

 

A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) The word Aman means safety, security, peace, 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 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. Whenever a Muslim, enters into the ambit of Islam, the person enters into a covenant with Allah, which is referred many a times in Quran. 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). These are wrong translations, as the phrase Ma Malakat Aimanehim refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. in a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. 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.

 

SABAR (صَّبْرِ) & S’abireen (الصَّابِرِينَ) the word Sabar is normally mistranslated as patience- The word Sabar does not mean patient or not to do anything for instance in ayah 2:175 “Those are the ones who have exchanged the Hidayah for error and Azaab for Maghfirat, so what As’barahum towards the Fire” Here the word does not mean that they are patient towards the fire, it means that they are persistently through their deeds and actions, striving towards the fire of hell. Thus, the word Sabar means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in ayahs 2:153 to 2:157, therefore Saabireen are those who have Emaan; who seek help from Salat and Sabar; who are not even hesitant in getting Qatal in the Sabeel of Allah; who remain steadfast on the face of All Balaa (tests, tribulations & trails) where they have to reflect in return with their pure Emaan; who when calamity strikes them, they know everything including their own selves are from Allah (to Allah we will return) showing their utmost faith and Tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined.  X-Reference – 2:153-157 , 2:175.

 

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. In Arab countries, the ministry or a department of communication is called “الاتصالات” (Al itti Salaat) and the ministry or institution of communication is called “مواصلات” (Mawa Salaat). 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). Therefore, the word Salaāt” means to connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly and contribute toward this system of Salat as we carry out our day-to-day activities. X-Reference – 2:238 , 4:102 , 9:103 , 10:87 , 11:87 , 14:29 , 75:28-36.

 

QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to metaphorically kill someone; i.e., to degrade, abuse or humiliate someone, to kill confidence; to make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities, or to deprive someone of knowledge, education & training or to block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Rizq by inventing untruths about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Thus, whenever it says in Quran, to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil Nafs inside you and not to let it get strengthened. X-Reference – 6:137 , 6:140 , 6:151.

 

SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, where ever the phrase Sabeel of Allah is used as in 2:154, 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 the word Sabeel means path or way of Allah. In ayah 4:51 the word Sabeel is referred to the right way or the straight path “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan…”. Similarly, in ayah 4:115 the word Sabeel is used in meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in ayah 4:15 “…or if Allah would make for them a way” or in ayah 4:34 “…if they obey then seek no Sabeel…” In ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a Sabeel (a way/a choice) nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:190 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:34 , 4:74-76 , 4:98 , 66:11.

 

BALA (بَلَاءٌ) & MUBTILA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from people of Pharaoh that would make Bani Israel under big debt of Allah’s favors. X-Reference – 2:49  , 2:124 , 2:249 , 7:141 , 8:17  , 14:06  , 37:106  , 44:33.

 

KHOOF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) normally translated as to be afraid of, or fear of something, but these are wrong translations for instance in ayah 4:03, the word is used twice, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…then if you Khiftum that you will not be able to do Adal then one….”  Here the word is not used in either of these usages in meanings of being afraid or fearful but more in the meanings of being concerned, anxious, apprehensive, nervous or worried about something. The word is used in similar meanings in ayah 2:229 and 2:239. Similarly, in ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in meanings of being concerned or worried. Used in similar meanings in the ayah 9:28 as well. In ayah 3:175 “it is only that Shaiytan who Yakhoofu its Awliyaa; so, do not Tukhafuhum them, but Khafune Me, if you are Momineen” here the word is used at three places and this ayah means that its only Shaitan who causes concerns and worries among its Awliya therefore do not be concerned or worried about them (Shaytan and its Awliya) but be concerned and worried about me (Allah). X-Reference – 2:229 , 2:239 , 3:175 , 4:03 , 4:35 , 9:28.

 

JU’AA (وَالْجُوعِ) means the absence of Rizq or deprivation of Rizq (Rizq in all its meanings – not just food) for instance in ayah 16:112 “And Allah cites the example of a town that was Aman (Safe/secure) and Satisfied/contend, with its Rizq coming to it in abundance from every direction. But then it turned Kaafir of Allah’s Na’mat, so Allah made it engulfed (Libaas) in Al Ju’aa (الْجُوعِ) and Khoof, because of what they used to craft” here meanings of the word is as an opposite to or deprivation of Allah’s Rizq, which is not just food, it’s also income, or knowledge etc. basically Rizq includes all those sources and means that provide nourishment for all aspects of personality and character development – Hence the deprivation of Rizq is Ju’aa. Therefore, when in ayah 2:155 Allah says that Bala could be in the form of anything of Ju’aa- it means the deprivation or absence of any form of Rizq. It’s also used in meanings of Hunger and deprivation of Food and physical food deprivation as well. For instance, in the ayah 106:4 – “Rab- who has fed them against Ju’ain, and has given them Aman against Khoof”. Similarly, in the ayah 88:7, the words are used in similar meanings while describing the hell situation for its inhabitants as “(they will be given food) that will neither given them nourishment nor will be able to avail against their Ju’ain...X-Reference – 2:155 , 16:112 , 88:7 , 106:4.

 

NAQS’ & NAQS’IN (َنَقْصٍ) is used in Quran in the meanings of deficiency, loss, inadequacy, absence, shortage or scarcity of something. For instance, in ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” here the word is used in meanings of deficiency in the results of their plans, work and efforts and also scarcity of any kind. Similarly, when in ayah 11:109 “So do not be in doubt as to what they are doing Abd. They do not do Abd except as their forefather did before. And Indeed, We will give them their recompense without any Manqoos’(Naqs) “.  Here meanings of the word is used as without any shortage, any diminished portion, any inadequacy or deficiency as per the Haqq that they have earned. The word is used in similar in ayah 2:155 the phrase is “Naqs in AlAmwaal, Naqs in Nafs and Naqs in S’amarat”.  The phrase Naqs in AlAmwaal – means Naqs in wealth, property, economical or valuable possessions; Naqs in Nafs means the weakened Nafs in terms of being engulfed by one’s desires and attacks of Shaytaan. Naqs in S’amarat has to be understand by keeping in mind the meanings of the word S’Amarat which is not just fruits, or crops, this is all-inclusive in terms of the results of one’s efforts and actions, Naqs in S’amarat means deficiency in the results of planning, efforts, labor and hard work in terms of these going to waste or not producing the desired results. X-Reference – 2:155 , 7:130 , 9:4 , 11:84 , 13:41 , 21:44 , 35:11 , 50:4 , 73:3.

 

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 meanings of 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 i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability. Other than these meanings and during our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna as per ayah 89:27 -This is the Nafs, which is 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, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine- this aspect of our own Nafs, gives us guilty feeling and compels us towards Touba- The ayahs 91:7-10 describe these three aspects of our Nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.

 

S’AMARAT (وَالثَّمَرَاتِ ) is used in Quran in meanings of the fruits as well as crops and vegetation – for instance in ayah 6:141, “Eat/consume from its S’amarahi ; when it produces  S’amar ; and give its Haqq (Haqqahu) on the day of its harvest”  Here the word is used in meanings of crop, harvest, vegetation, fruits of labor and hard work. It’s used in similar meanings in terms of Fruits/results of planning, efforts, labor, hard work in terms of monetary wealth, income and worldly benefits in ayah 18:34 “and he had S’amar so he said to his companion ‘I am more/better than you in Maal (wealth) and am more in Izzat (respect)”. Thus, the word is all-inclusive in terms of fruits or results of planning, efforts, labor and hard work in terms of worldly benefits such as wealth, property, respect, title, positions etc. Similarly in ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” the word is used all across in terms of fruits/results of their planning, efforts, labor and hard work for all worldly benefits including wealth, respect, position, property and possession etc.….X-Reference – 6:141 , 7:130 , 18:34.

 

BASHAR (بَشِّرِ) &MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference between Bashar and Insaan, is that Insaan is a combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes i.e., physical aspects. Thus, whenever the word ‘Bashar’ is used in Quran, for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of physical aspects and needs, being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223.  X-Reference – 2:97 , 2:223 , 15:26-28 , 23:33-34 , 48:08  , 80:39.

 

RABB (رَبِّ) & RABBOIBIAT the Quality of Rabb 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. For instance, the process of bringing up a child, the creation of a human in a mother’s womb, the creation of a butterfly or a pearl at the bottom of sea. All these 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. 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.

 

RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) ARHAAM (أَرْحَامِهِنَّ)   Rahman, Raheem, Raham and Rahmat, share the same basic characteristics of Raham which is normally mistranslated as Mercy, which is a wrong translation. All these are derived from the characteristics that they all share with the word Arham, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34.

 

HIDAYAH & HADAA (هَدَى)- 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.