Surah Al-Baqarah Ayah No. 158-162

Surah Al-Baqarah Ayah #158-162 (2:158-162)

A-   Translation

١٥٨  إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا ۚ وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

[Quran 2:158] Indeed Safa and Marwa are among Sha’air (شَعَائِرِ) of Allah. So, whoever will Hajj (حَجَّ) of the Ba’ait (الْبَيْتَ), or Etamara (اعْتَمَرَ), then there is nothing wrong to Yattawwafa (يَطَّوَّفَ) between them. And for whoever volunteers Khair (خَيْرًا), Allah is Shaakir (شَاكِرٌ) and All-Knowing.

 

١٥٩  إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

[Quran 2:159] Indeed, those who conceal what We have revealed of the Bayyinaat (الْبَيِّنَاتِ) and the Hidayah (وَالْهُدَىٰ), after We have Bayyana (بَيَّنَّاهُ) them to the people in the Kitaab (الْكِتَابِ)- those are the ones who Yalanuhum (يَلْعَنُهُمُ) by Allah, and Yalanuhum (َيَلْعَنُهُمُ) by the Elanenun (اللَّاعِنُونَ).

 

١٦٠  إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ

[Quran 2:160] Except those who Taabu (تَابُوا) and As’lahu (وَأَصْلَحُوا), and Bayyanu (وَبَيَّنُوا), then those are the ones whom I will Atoubu (أَتُوبُ). I am the Tawwabu (التَّوَّابُ), the Raheem (الرَّحِيمُ).

 

١٦١  إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ

[Quran 2:161] Indeed, those who do Kufaru (كَفَرُوا), and die while they are Kuffaarun (كُفَّارٌ) are the ones upon whom is the Lanatu (لَعْنَةُ) of Allah and of the Malaaikati (وَالْمَلَائِكَةِ) and the people all together.

 

١٦٢  خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ

[Quran 2:162] They will remain under it forever, and the Azaabu (الْعَذَابُ) will not be lightened for them, and they will not be Yunzoruun (يُنْظَرُونَ).

 

B-   THE CONCEPT:

Before we look at the concept behind these ayahs of 2:158 to 2:162, it’s very important that we elaborate the Concept of Hajj and Umra as per Quran.

What is Hajj as per Quran: The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties as in ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in ayah 6:149 the phrase “…..Say that to Allah belongs the Hujjat Al Baaligha…” referring to Quran as the conclusive, best argument and the most concise evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eighth Hajjan” here the word is used in the meaning of the years as in eight years. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand the Hidayah, Quran. In that process out of which not only one gets the understanding of the Hikmat and wisdom behind Allah’s Deen, one also gets to witness the benefits of it with their own selves and through their own experience- once they truly follow the Hidayah, as understood through the process of Hajj, refer ayah 22:28. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fazal for the benefits of others.

What is Umra as per Quran: The word Umrah and E’tamara share the same characteristics and meanings as the word E’marat & Ma’moor, which are used in the meanings of lifetime, age, or life or spending one’s life. For instance, in the ayah 35:11 the word Moa’mar is used to define an aged person. It’s used in the same meanings as age in ayah 16:70 and 22:5. Similarly in ayah 10:16 “Say if Allah willed, I would have tatloo it to you, nor Allah would have it known to you for I had remained among you a U’maran before it….” Here the word is used in the meanings of Lifetime. The word is also used in Quran in meanings of living, maintaining, establishing etc. for instance in ayah 9:17 “it is not for the Mushrikeen to Ya’muru the Masjid of Allah…” Thus, here it’s used in the similar meanings of maintaining, establishing, taking care of or looking after something. Similar meanings are used in ayah 9:18. Similarly, in ayah 30:9, the phrase Al’ard wa U’maruha is used in the meanings of building, maintaining, establishing and living on the earth. Therefore, E’marat means building and maintaining as in Ayah 9:19. Ma’moor means appointed, established and maintained for instance in the ayah 52:4 in the phrase of Al-Ba’ait Al Ma’moor. Therefore, the word Umrah and E’tamara means, living, establishing, maintaining, practically living and applying. These words are mostly used during and after the process of Hajj, which would mean practically living and applying those aspects of Hajj, that has been made clear, understood after the Hajj process has been carried out

Let’s look at some of the ayahs as follows to understand these two concepts of Hajj and Umra in greater details.

• [Quran 22:26-27] We showed Ibrahim the prestige of the Ba’ait “Do not associate anything with Me; and purify My House for those are Ta’aifeen, and those Qaimeen, and those who Ru’kae as Sajood. And announce the Hajj (Da’wah) to the people. They will come to you Rijaalan (strong segments of believes), and about every Zaamirin (weak segments of believes). They will come from every distant pass.” Here as we can see the word Hajj is not a place where everyone is coming, or for which Nabi Ibrahim is announcing to the people. This is the journey to get Hidayahs, from the darkness to the light, hence the phrase that they will come with strong and weak segments and from every distant (in terms of distant in darkness) pass – showing the depth of darkness that they were in before starting this this process of self-reflection, information gathering and evidence collection.

 

• [Quran 22:28] That they may witness the benefits for themselves, and during the period of knowledge, may do the Zikr of Allah’s name for the Rizq that Allah has provided permitted bestowed favors. So, consume from it, and spend for the benefit of the Faqueer”. This ayah is telling us the about the benefits of the process of Hajj, that is the understanding and Application of the hidayah that the people could see for themselves. This ayah is also telling us the two key components of Hajj (1) Doing Zikr of Allah and (2) spending from Allah’s Rizq for the benefits of others.

 

• [Quran 2:189] “They ask you about the Ul Ahlatihi, Say, “They are Mwaqyaat (Measurements) of people, and for the Hajj.” It is not Barre that you approach al-Bayoot (The Ba’ait in plural) from their back sides, but Baree is to be Muttaqqi (Do Taqwa). So, approach the Al-Bayoot (The Ba’ait) from their main entrance, and observe Taqwa of Allah that you may succeed”. Notice the word Hillati normally mistranslated as moon in this ayah 2:189. It’s used in Quran in the meanings of dedications, devotions, loyalties, commitments, or pledges. Thus, here it means.” They ask you about Al (the) Hillati (means dedications, commitments, devotions, pledges)”.  This is further clarified by the subsequent phrase as “…Say, “They are Mawaqitu for people, and for the Hajj.”  Clarifies the meaning of the word in the meanings of dedications, pledges or commitment, which basically distinguished by the Mawaqitu of people and is for the Hajj which is also a process with dedication of people to get hidayah. Thus, the process of Hajj, is going bring people from the darkness to light. Also notice in this ayah the word Al-Bayoot is used in plural of Al-Ba’ait which shows that there could be multiple Ba’ait of Allah. Therefore, when the phrase is used as “Barre is not to approach from the back side but approach the Al-bayoot from the main entrance…”, it means approach the Ba’ait of Allah through proper way, pure Emaan, clean heart and soul.  

 

• [Quran 2:196] And carry out the Hajj and the Umrah for Allah. But if you are prevented, then obtain whatever is possible of the Hidayah. And do not cut off your priorities until the Hidayah has reached in completion. Whoever of you is sick, or has a trouble in priorities, then do Fadya from S’ayam or Sadaqa or Nusuk. When you are secure: whoever gets the benefits of lifetime from Hajj (Hidayah), then obtains whatever is possible of the Hidayah, but whoever cannot find (Hidayah), then S’yaam for three days during the Hajj and seven days when you have returned, making ten in all. This is for those whose household does not reside in the Masjid al haram. And do Taqwa of Allah, and know that Allah is stern in Al’iqaab. The ayah is very clearly giving us the guidance that after the hajj, the process of information gathering, evidence, self-reflection and understanding of Allah’s Hidayah – whatever of the Hidayah we have received the light for, we have been enlightened, we have understood through evidence collection and seeking of knowledge, it’s now become mandatory upon us to live in accordance with this Hidayah – the Umra. Only then we will be able to witness its benefits in our life. Otherwise as a bare minimum we should control ourselves- do Siyaam for at least 10, days, 3 days during the period of investigations and information gathering and 7 days afterwards, in order to witness the benefits of the hidayah and living the gist of it.

 

• [Quran 2:197] The Hajj is the period of knowledge. Whoever makes Hajj fard upon him/her self then, there shall be no approach for disobedience nor Fasooq (Deviation away from Deen/any misconduct), no disputes or quarrelling in the Hajj. And whatever Khair you do, Allah knows it. And take provisions, but the best provision is Taqwa. And be do Taqwa of Me, O people of understanding- foremost in possession of intelligence. This highlights the bare minimum requirements to curtail, consider prohibited during the period of Hajj, during this period of investigations and evidence collections.

 

• [Quran 2:198] There is no fault upon you for seeking Allah’s Fadal/Fazal from your Rabb. But when you get overwhelmed from recognition/understanding, do Zikr of Allah with sacred feeling. And do Zikr of Allah as he has given Hidayah to you and indeed you were among the Zwalimeen before that. Again, this ayah highlights the importance of Zikr as a key requirement of Hajj.

 

• [Quran 3:95-97] Say, “Allah has spoken the truth, so follow the Millat of Ibrahim Hanifan; he was not from the Mushrikeen”. The first Ba’ait established for the people is the one with much extended pain/struggle; Bakkah (Mubarak) and Hidayah for all the worlds/the knowledgeable. In it are Bayyanat; the Maqam of Ibrahim. Whoever enters it, attains is the Aman. Hajj to the Ba’ait is for Allah upon all people whoever is able to make the journey on (Allah’s) path. But as for those who do Kufr, Allah is free from need of the worlds. In the ayah 3:96, the word Bakkah means continuous pain and struggle to find words/ideas/hidayah and light. The word is an expression of pain and struggle without the ability to express; just like a crying child who is not able to express his/her feelings. This ayah signifies the silent process of pain/struggle in order to obtain hidayahs (Hajj) since pain, struggle, and persistent efforts are the requirements for anyone to acquire safety and security of the Hidayah, the light. The process of amending of our thoughts, actions, deeds, beliefs – through the process of Hajj is not easy but whoever can afford to do it should undertake that journey. Nabi Ibrahim is the pioneer of that process of struggle and pain. The journey is not for Allah as Allah is above all needs. The journey of Hajj is for our own Hidayah, safety and security because acquiring knowledge, guidance and implementation is our fundamental duty which we have to fulfill in order to acquire the state of peace and tranquility.

As is obvious from above, Hajj as per Quran is basically a firm decision, an intention and a process resulting in journey from darkness to come back to the true fitrat of our nature as per our birth and towards light – it is a process of Hujjat- of enquiring, probing, investigation, gathering evidence, Tazkiyaah (cleaning/cleansing) our souls, seeking knowledge of whatever we can understand of Allah’s Hidayah as communicated to us in Quran- whereby we are journeyed back from the darkness towards light. Umra as per Quran means, living, establishing, maintaining, practically living and applying whatever has been gathered from the Hidayah during and after the process of Hajj. That is practically living and applying those aspects of Hajj, that has been made clear, understood after the Hajj has been carried out. Thus, Umra is living in accordance with whatever part of Hidayah- the light, we have received and understood in its complete Bayannan (Clarity/detail) – Umra is therefore living our lives in accordance with that light/hidayah, maintaining it, strengthening its and keeping it intact, in terms of living one’s life in accordance with the Hidayah.

Therefore, in the ayah 2:158, Allah is saying that the Safaa and Marva are from the Sha’air of Allah. The terms Safaa and Marva is used only once in Quran but if we look at the meanings of the two words from Classical Arabic – the word Safaa means ‘Clarity and Purity’ and the word Marwa (From the word Murawat) means ‘Respect, Honor and Submission’. When something is clearly understood and digested or accepted as a result of the use of one’s intellect and out of respect, honor and submission, the feel of music or a flow of current runs through our nerves, that something which brings such feeling of stream of current is termed Sha’air of Allah i.e., a combination of poetry, poems, music of Allah, use of our cognition & intellect abilities to find Haqq. This happens when the Hajj al bayat is completed; i.e., repairing of our own thought process. So, whoever does Hajj in terms of the process of enquiry, probing, investigations, from the darkness to light, or ends up doing Umara- i.e., living our lives in accordance with Hidayah [اعْتَمَرَ], then there is nothing wrong that he/she Tawaaf – as in circumvents between these two states (hajj- journey of investigation & probing and Umra as in Living in accordance with Hidayah). Here this could also mean the Tawaaf- the circumventing or switching between the two states of Safaa ‘Clarity & Purity’ and Marwa ‘Respect & Submission’.  “And whoever voluntarily desires and does Khair – then indeed, Allah is Shaakir” (in terms of being responsive through the provisions of Allah’s many Fazal and bounties) appreciative and All Knowing.

The same concept is clearly and beautifully highlighted if we look at the next ayah as in 2:159 “ Indeed, those who conceal what We have revealed of the Bayyinaat and the Hidayah, after We have Bayyana them to the people in the Kitaab”,  Here this is being referred to those people on whom the Hidayah has been made completely clear and Bayanan through the process of Hajj, but instead of Emaan and/or living in accordance with Hidaya as per Umra, these people conceal the Hidayah – the Divine message that has been made clear and completely lightened up through the Hajj. The next phrase “Those are the ones who Yalanuhum by Allah, and Yalanuhum by the Elanenun” shows the extent of the La’nat by Allah. As we know the word La’nat basically means to distance from or to separate someone on the basis of being angry or upset with someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. But here in this ayah the phase is Yalanuhum by Allah, and Yalanuhum by the Elanenun, that is La’nat to such people who conceal of the kitaab and the Hidayah after it has been made bayannan to them through the process of Hajj, then not only that they get Lan’nat by Allah, but they Also get La’nat by those who are Elanenun – that is on those who is La’nat. which means that they also get singled out, disconnected out of animosity and jealousy from each other as well.

The next ayah 2:160 Except for those who does Touba and Do Is’lah and make Bayanahu…explains the concept of Touba as three step process which is (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. Thus if we refer the previous ayah 2:159 the context was talking about those who conceal Allah’s Hidayah in terms of not disclosing to others and not living in accordance with the part of Hidayah that has been made Bayyanan to them, therefore this Ayah 2:160 is giving them an opportunity, the process of Touba to come back to the right path, which is in addition to the three step process, they now need to make Bayyanahu- i.e., speak out the truth/hidayah of whatever was made clear (Hidayah) to them.

The next two ayahs 2:161 and 2:162 are talking about those who in spite of being made aware of Allah’s Hidayah still choose to do Kufr and therefore Allah is saying that “Indeed, those who do Kufr and die while they are Kafireen – upon them will be the Lan’at of Allah and of the Malaik and the humanity all together, and abiding eternally therein, the Azaab will not be lightened for them, nor will they be Yunzarna/reprieved/respited”  These are very harsh words and warnings from Allah for those who choose not only to do Kufr but do no Touba and die as Kafireen. As we know the word Kufar 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, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. 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- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc.

C-    IMPLEMENTATION IN TODAY’S LIFE

 

These ayahs from 2:158 to 2:162 explain the concepts of taking guidance from Hidayah, the process thereof, and the concepts of Touba through the following four messages that we can implement in our day to day lives.

• We need to approach the process of Hajj as a process of self-reflection, information gathering, evidence collection, thinking, probing and pondering on Allah’s Hidayah that Allah has given to us in Quran. Once we approach this journey riding on our own conscience and our intellect, no matter how distant we have gone in darkness, this process once completed can bring us to the light. Once we get this light, of whatever portion of Hidayyah has been made Bayyannan/clear to us, we would definitely witness the benefits ourselves through Umra – that is living in accordance with the light that we have received. But the two main requirements for the process is (1) to do Zikr of Allah – in all the meanings of the word Zikr and (2) To Spend from Allah’s Rizq for the benefits of others.

 

• When the Hajj (The commitment of getting Hidayah) is carried out, we would witness the Sha’air of Allah in the forms of knowledge, purity, cleansing, and clarity of our mind and hearts w.r.t. Allah’s Hidayah. Whether we carry out this process this journey of reflection, thinking or pondering of Allah’s Hidayah, or whether we live in accordance with that Hidayah, or whether we switch in between the two in terms of living and practically apply whatever portion of Hidayah has been made clear upon us, we should always make sure that we have complete Emaan on Allah and Allah’s Kitaab.

 

• Whatever we learn from this process, it’s now become incumbent upon us to distribute to others, in the forms of telling others verbally, in writing and through our conducts. But if we conceal after it has been made clear to us through this process, then we would be one of the Kafireen. Hence, it’s very important that whatever portion of Hidayah has been made clear to us, we distribute to others in whatever way we can, either verbally, or through writing or through our behaviors and conducts or through all three forms- This should be communicated as is with no amendments, additions or deletions, taking the Hidayah as a great trust and as per the covenant with Allah.

 

• Finally, these ayahs also give us the basic framework of Touba. To Err is Human and we make mistakes willingly or unwillingly all our lives. But the Divine guidance is to do Touba as per the guidelines of Quran, which is to identify our mistakes, make a firm commitment to ourselves and Allah never to do those mistakes and never to do Kufr again; to do Islah of our mistakes, to make amends, to correct, rectify and reform and then to take the right path, strengthen our Emaan and do Amle-Swalehaat. We have to make sure we do not do Kufr and live our lives in accordance with Deen, with strengthened Emaan and righteous deeds.

 

Footnotes:

THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/

 

SHA’AIR (شَعَائِرِ) & SHAA’AIR (شَاعِرٌ): the word Sha’air is normally translated as symbols but the basic characteristics is from the word Shaair which is used in Quran in the meanings of poetry with the word Shaaair as poet for instance in ayah 21:5 “ But they say a mixture of dream, rather he has invented it, rather he is a Shaa’air. So let him bring an Ayat just as the previous messengers were sent”. The word Asha’ariha is used in the ayah 16:80 in the meanings of decorations, hair, garnishing or beautifications, ornaments, etc. The word also has the meanings as from Shaa’or as in understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge by the use of ones’ cognitive and intellectual abilities. Therefore, the phrase of Sha’air of Allah, which is used in Quran four times, is basically a combination of both of these meanings of poetry and understanding. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as شَعَائِرِ اللَّهِ (poems/music/understanding /cognition).  This happens when the Hajj al bayat is completed; i.e., repairing of our own thought process [حَجَّ الْبَيْتَ] which is why Safaa and Marwa are termed as Shaair of Allah in Ayah 2:158. Also refer to ayah 22:31-32 “Being Hanifan towards Allah, without associating anything with Allah. Whoever associates anything with Allah, it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. So it is. Whoever honors the Sha’air of Allah, it is from the Taqwa of the hearts”. This shows link between giving honor and respect to Allah’s Sha’air (Allah’s ayah and creations which are amazing and respectful) from the depth of our hearts, which is the Taqwa of the hearts as well as not associating anything with Allah. X-Reference – 2:158 , 16:80 , 21:05 , 22:31-32 , 22:36 , 26:224 , 36:69.

 

HAJJ (حَجَّ) & HUJJAT: The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties as in ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in ayah 6:149 the phrase “…..Say that to Allah belongs the Hujjat Al Baaligha…” referring to Quran as the conclusive, best argument and evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eighth Hajjan” here the word is used in the meaning of the years as in eight years. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand the Hidayah, Quran. In that process out of which not only one gets the understanding of the Hikmat and wisdom behind Allah’s Deen, one also gets to witness the benefits of it with their own selves and through their own experience- once they truly follow the Hidayah, as understood through the process of Hajj, refer ayah 22:28. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fazal for the benefits of others.  X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 4:165 , 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.

 

BA’AIT (الْبَيْتَ) BUYUUTA (الْبُيُوتَ) normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word Ja’alna is used to in the context of making. Whenever the word Ja’al is used that means that the making of anything is done without the help of any physical material. Quran uses the word Ja’al for making of day and night because no material is required in the making of day and night. Thus, in the ayah 2:125 the word Ja’al is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly in Ayah 24:35-36 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. In the Ba’ayut which Allah has ordered to be raised and that Allah’s name be done Zikr therein; Yussabiahu-Subaah of Allah within them in the morning and the evenings”.  Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in Quran, Allah talks about the Ba’ait, Allah is basically talking about the house (not in physical but a metaphoric sence), could be the house of the righteous, a place on land represent house of Allah wherein people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the basis of principals, foundations, the Qawa’aid of Deen as per ayah 2:125-127. X-Reference – 2:125-127 , 2:158 , 3:96-97 , 5:02 , 5:97 , 8:35 , 11:73 , 22:26 , 22:29 , 22:33 , 33:33 , 52:04 , 71:28 , 106:3.

 

UMRAH (الْعُمْرَةَ) & E’TAMARA (اعْتَمَرَ) The word Umrah and E’tamara share the same characteristics and meanings as the word E’marat & Ma’moor, which are used in the meanings of lifetime, age, or life or spending one’s life. For instance, in the ayah 35:11 the word Moa’mar is used to define an aged person. It’s used in the same meanings as age in ayah 16:70 and 22:5. Similarly in ayah 10:16 “Say if Allah willed, I would have tatloo it to you, nor Allah would have it known to you for I had remained among you a U’maran before it….” Here the word is used in the meanings of Lifetime. The word is also used in Quran in meanings of living, maintaining, establishing etc. for instance in ayah 9:17 “it is not for the Mushrikeen to Ya’muru the Masjid of Allah…” Thus, here it’s used in the similar meanings of maintaining, establishing, taking care of or looking after something. Similar meanings are used in ayah 9:18. Similarly, in ayah 30:9, the phrase Al’ard wa U’maruha is used in the meanings of building, maintaining, establishing and living on the earth. Therefore, E’marat means building and maintaining as in Ayah 9:19. Ma’moor means appointed, established and maintained for instance in the ayah 52:4 in the phrase of Al-Ba’ait Al Ma’moor. Therefore, the word Umrah and E’tamara means, living, establishing, maintaining, practically living and applying. These words are mostly used during and after the process of Hajj, which would mean practically living and applying those aspects of Hajj, that has been made clear, understood after the Hajj process has been carried out.  X-Reference – 2:158 , 2:196 , 9:17-19 , 10:16 , 15:72 , 16:70 , 21:44 , 22:5 , 16:18 , 28:45 , 30:9 , 35:11.

 

T’AIFEEN (لِلطَّائِفِينَ) T’AWAAF the basic meanings of the word are in meanings of going around, circumambulating or walk around something, or circulating around something or any work that someone does repeatedly, i.e., to move around something often or in repetitions. At-Tufaan is that trouble or problem which surrounds an individual or a community from all sides for instance in ayah 29:14 the phrase the “the Tufaan seized them from all sides as they were Zalimoon”. The word is used in the same meanings in ayah 7:201, when Allah says “when a T’a’aif touches them from Shaitan” – normally translated as evil thought, the word here means the person’s own desires from shaitan that repeatedly engulf the person from all sides and there is no room for escape from such throughts. It is also used in the meanings of that particular group, a party or a section of a society which does the same type of work repeatedly or often, for instance in the ayah 3:122, the phrase T’aifatayanakum means two parties, or two groups among you who did the same as they did before and who do these things in repeated fashion. Atta’aef is the one who circles around people/ community repeatedly and often to ensure protection and security. In ayah 2:125 the word At-T’aifeen is used for those people who endeavor repeatedly to learn and obey commandments of Allah to protect the Emaan & System of Salaat. X-Reference – 2:125, 3:122, 7:201, 9:66, 22:26, 29:14, 61:14, 68:19.

 

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 is also used in Quran in 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 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 other pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. In 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 up to maximum 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.

 

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 to 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, in 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 meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as an expression of gratitude. 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. 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 “Indeed this is for you a reward and your Saiyee are Mashkooran ”. 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 by non-utilization of one’s faculties to not seek knowledge and not striving. Therefore, as opposite to Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission by utilizing our faculties with our whole being, in gratitude through explicit actions.  X-Reference 2:152, 2:185, 17:19 , 34:13, 76:22.

 

BAYYIN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.

 

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.

 

KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutiba 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. Quran has also refers to Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. 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 or even just reading. 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.

 

LANA’ (لَعَنَه) LANAHUM (لَعَنَهُمُ) YALANUHUM (يَلْعَنُهُمُ)- verb as in do La’naa & ELANENUN (اللَّاعِنُونَ)- noun those on whom is La’naa. The word Lana’ or Lana’t is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate someone on the basis of being angry or upset with someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Therefore, when in ayah 2:88 Allah is talking about those people, who due to their Kufr, i.e. are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and got disconnected due to their own actions of Kufr. This means that whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah’s curse or wretched by Allah, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings. Similarly, in ayah 2:159, its used even by those on whom is Allah’s La’nat Elanehnun- who are not Lana’a for each other- this means that those on whom Allah’s Na’nat, who are disconnected from Allah’s blessings as being called Elanehum, they also get disconnected out of animosity and jealousy from each other as well. X-Reference – 2:88 , 2:159 , 3:61 , 4:52 , 5:60 , 7:38 , 9:68 , 11:60 , 24:07 , 33:57 , 47:23 , 48:06.

 

TOUBA (التَّوَّابُ) & TAWABEEN (التَّوَّابِينَ)- those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. When the word Touba is used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of acceptance of Touba, or turning of Allah towards you as Taab ur Raheem- since the concept of Allah as Raheem is only in one’s life as a privilege once and only when, one has done Touba and remains steadfast on the path of Allah. X-Reference 2:187 , 3:89 , 4:16 , 5:34 , 9:105.

 

IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ); MUS’LIHI (الْمُصْلِحِ) who does Is’lah; S’WALIHEEN (الصَّالِحِينَ)- plural, The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in Ayah 5:39 “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Islah and in accordance with Deen.  X-Reference – 2:25, 3:46, 4:69, 5:39. 

 

RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- 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 (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, 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 remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of 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.

 

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, not seeking knowledge 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 per 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- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. X-Reference – 2:39 , 4:37 , 7:179 , 27:81 , 39:32.

 

MALAIK (لِلْمَلَائِكَةِ) & MULK (مُلْكُ) MALAKAT (مَلَكَتْ) Concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik and therefore important to understand what does it really mean. It does not mean Angel’s with wings as widely misunderstood since how can you have Emaan on something, without knowledge or use of your intellectual faculties. The word Malaik shares the same characteristics as from the Mulk which means sovereignty, powers, authority or ownership- the word “Maaalik” means the one who has the power, the ownership, the authority, the sovereignty- the word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanehim means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for (malakat). Therefor the word Malaik means the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe. The word Malaik also share the characteristics with the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah, for instance the Malaik of birth, or death, the Malaik of revelations of Allah’s Kitaab, the Malaik of gravity, the thermodynamics, the air pressure, the Electromagnetic waves etc.  Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Names by Allah, i.e., on the basis of knowledge, we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34.  X-Reference – 2: 30-34 , 4:03 , 15:30 , 16:49-50 , 22:75.

 

AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e., harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen as referred in Ayah 3:105 and Ayahs 6:65-66 . The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves- Ayah 4:25 based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 4:25, 6:65-66.

 

NAZAR & YANZURU (يَنْظُرُ)- ANZARNA (انْظُرْنَا) The word basically means to look from one’s eyes- but the word Nazar also has meanings of thinking, watching, vigilant and observing something, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:162 , 3:143 , 5:75 , 6:8  , 7:53 , 8:06 , 9:127 , 10:101 , 15:36.