Surah Al-Baqarah Ayah No. 168 to 171
Surah Al-Baqarah Ayah #168-176 (2:168-176)
A- Translation
١٦٨ يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
[Quran 2:168] O you mankind, Kulu (كُلُوا) of what is on earth Halalan (حَلَالًا) and Tayyiban (طَيِّبًا) and do not follow the Khutuwaat (خُطُوَاتِ) of Shaytan (الشَّيْطَانِ). Indeed, it is an Aduwwun (عَدُوٌّ) Mobiin (مُبِينٌ) to you.
١٦٩ إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
[Quran 2:169] It only Ya’maurukum (يَأْمُرُكُمْ) you with the Sua’a (بِالسُّوءِ) and the Fahashai (وَالْفَحْشَاءِ) and to say about Allah what you do not know.
١٧٠ وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ
[Quran 2:170] And when it is said to them, “Follow what Allah has revealed,” they say, “Nay, we will follow what we found our forefathers on.” Even though their forefathers did not Yaqiluuna (يَعْقِلُونَ) Shayyin (شَيْئًا), nor were they Yahtadun (يَهْتَدُونَ)?
١٧١ وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ
[Quran 2:171] And the example of those who do Kufr (كَفَرُوا) is like the example of the one who shouts at what do not hear except Dua’an (دُعَاءً) and Nida’an (وَنِدَاءً); deaf, dumb, and blind – so they do not Ya’qilun (يَعْقِلُونَ).
B- THE CONCEPT:
These ayahs are very thought-provoking ayahs, giving us a complete gist of Deen in few verses with in-depth and meaningful use of words and phrase. The ayah 2:168 is basically an instruction from Allah, that KULU (كُلُوا)- use, utilize, carry, consume, spend for your own self as well as for the benefits of others, all those things that are Halal and Tayyiban i.e. all such things, which are pleasant to you, in terms of all your senses, not just your taste buds or your eyes; all those things that are your most favorite, likeable and valued by you; and most importantly, are legally acquired and allowed as per both the laws of the land as well as laws of the Deen.
The next phrase “.do not follow the Khatwaat (خُطُوَاتِ) of Shaytan (الشَّيْطَانِ). Indeed, it is an Aduwwun (عَدُوٌّ) Mobiin (مُبِينٌ) to you” is again very thought provoking and gives us an explicit instruction not to follow those writings of Shaiytan, those egoistic thoughts and desires which become firm on our mind and hearts – i.e. not to follow Nafs- al Amara giving us a very clear warning that Shaytan is a Aduwwun Mobin for us.
In the next Ayah 2:169, Allah is giving us the key areas of our egoistic desires that Shaytan uses to divert us away from the path of Allah which are of three broad categories.
- Yusa’a (بِالسُّوءِ) – All such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words.
- Fahashai (وَالْفَحْشَاءِ) – basically all such immoral and indecent acts, sayings and deeds which are undertaken by being outside the boundaries of Deen. Basically, crossing the boundaries of deen and using one’s abilities, faculties and resources by remaining outside these boundaries.
- To say about Allah what you do not know – This is perhaps the most commonly used and employed aspect to divert people away from the path of Allah. To say something in the name of Allah, in the matters of Deen, which Allah has not said in Quran. We all know the only Hikm, the only lawmaker in matters of Deen is Allah and no one else. And all these laws and guidelines are mentioned in Quran in very clear, explicit, explained in detail and concise manner. People use phrases and opinions of their own to give an impression that those phrases are from Allah or are matters of Deen, thereby not only doing Shirk (since there cannot be anyone but Allah as a Hikm, a lawmaker in Deen) but also divert other innocent people away from the path of Allah, asking others to follow their laws which has been camouflaged in the covering of deen by them. So people start to follow their laws assuming that they are following Allah’s Deen, which is the greatest form of Shirk and prohibited by Quran.
After highlighting the three important areas which are incited by Shaytan to divert people away from Allah, in the ayah 2:170 Allah says that when it is said to such people who follow the Khatwaat (خُطُوَاتِ) of Shaytan (الشَّيْطَانِ), to follow what Allah has revealed meaning the Kitab, the Hidayah, the book of revelation, the Quran; the response from such people is that they would like to follow whatever has been told to them by their forefathers instead. This is our natural instinct to follow what we have learned from our forefather, to follow their footsteps and to consider our parents, and grandparents as our role models. However, Allah is telling us in this ayah through a thought-provoking question that “What if their forefathers did not Yaqiluuna anything, nor were they on Hidayah?”. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, we know, it means to use own brain to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasoning and logics times and again, so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in Quran. Therefore, here Allah has said that there is a possibility that their forefathers did not use their Aqal, they were not on Hidayah, since the basic foundation to receive the Hidayah is to use our faculties of reasoning and logic. Hence Quran is against the blind following of anyone or anything, or forefathers, even one cannot fall deaf, dumb and blind on Allah’s Ayaat but to use their Aqal.
In the ayah 2:171, Allah has given a beautiful example of those who do kufr and blindly follow others, with that of an herd of animals led and controlled by a shepherd. As we know the shepherd has to use few tactics and voices in order to control the herd and the herd of animals does not respond to anything else except these sounds and voices by the shepherd. Similarly, Allah is giving us an example of those who blindly follow others and do kufr is like talking to those people who cannot hear anything except Dua’an(دُعَاءً) and Nida’an(وَنِدَاءً). Notice here the use of the word Duaa and Nida’an as followed blindly by such Kafireen. As we know Duaa means calling, relying upon, or seeking help in order to fulfill one’s desires or wishes and Nida’an means calling to all such people, forces, systems and environments which stand in opposition to Allah attracting people away from the path of Allah. Hence this example is a very beautiful depiction of blind followers as stressed by the subsequent phrase” deaf, dumb, and blind—they do not Ya’qilun.
C- IMPLEMENTATION IN TODAY’S LIFE
These ayahs 2:168 to 171, explain the basic fundamental of Emaan- normally assumed as blind faith or belief without proof or argument, without references or reasoning or using intellect or knowledge. However as per Quran, Emaan 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. Quran is against blind faith, and following of anyone blindly even our parents or forefathers as there is a possibility that they were blind followers, did not use their Aqal and hence were not on Hidayah. Quran places the importance on reason and utilization of all our faculties as the foundation of Deen and Emaan. Basically, the message from above Ayahs are three broad ones
- First, we have to focus and understand Ayaat of Allah not just read it or see it. In the eyes of Allah, the worst of all the creatures are the ones who do not use their intellect and reasoning to understand the Kitaab- Allah’s message. It is clear from these verses that Allah puts an extraordinary emphasis on us to use our intellect and reasoning. The revelation from Allah is meant to be used with intellect, reasoning and understanding in order to enlighten our minds and hearts, we cannot follow anything or anyone blindly.
- Second most important aspect of learning in these ayahs is the concept of Duaa, there is no such kind of thing to utter some hollow words from our mouth and achieve what we want. We need to do full efforts and struggle towards our goal and keep firm Emaan that Allah’s system is the only way which gives positive results of our efforts, this is called duaa.
- The third important lesson we get from these ayahs that even if we were surrounded by a system of opposition of Allah, an environment of kufr and shirk, which induces and influences everyone to do the Kufar and Shirk, as blind followers; we should steer clear of such system, knowing that the basic aim of such system is to lead people astray away from the path of Allah. We should focus our attention and Emaan towards Allah’s Ayat, God- created system, Allah’s Na’mat and Fadal on us, so that we can think and ponder on Allah’s Ayaat with reason, remaining Shakir, by spending Allah’s Na’mat for the benefit of others and remaining stead fast on the path of Allah.
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/
KULU (كُلُوا) The word is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming in any shape or form for instance in the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. In the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as an opposite of storing, saving, withholding, or hoarding, in the meanings of consuming, or utilizing. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. Therefore, whenever the word is used in terms of prohibitions as well for instance in Ayahs 2:173, 5:3, 6:145 and 16:115, it’s assumed to be prohibitions restricted to food category only, which is a wrong translations and interpretations, since the word Kulu in all these ayahs for prohibitions is not only restricted to eating as in food only, but is used in consumption, utilization or using of anything and in any form or shape. X-Reference – 2:173 , 2:174 , 3:49 , 4:02 , 4:04 , 5:3, 6:145, 16:115.
HALALAN (حَلَالًا) HALAAELU (حَلَائِلُ) It basically means something which has been legally acquired or is permitted as per the laws of the land and by Allah as per the laws of the Deen. For instance, in the ayah 8:69 “so Fakulu from the Ghanimtum which halal and tayyiban…” Here the word halal is used in the meanings of whatever has been legally acquired and allowed as per the laws of the land and the laws of the Deen. The word Halaaelu is normally mistranslated as wives in ayah 4:23 but it is based on the same characteristics and meanings as the word Halal, meanings the one allowed and legal – thus refers to legal spouse, both husbands or wives. Halal is normally translated as Lawful or permitted terms of the laws of the Deen, Allah says in the ayah 10:59 “Say ‘Have you realized what Allah has sent down to you of the Rizq, of which you created some as haram and some as halal’ Say ‘Has Allah permitted (izn) you to do that or do you invent lies about Allah”. This ayah is telling us that either the Halal is as permitted by the law of the land, something legally acquired or is allowed as per the laws of the Deen by Allah only. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168, 5:88, 8:69, 16:114, it is used as a combination of all such things, which are Tayyiban- pleasant to someone, in terms of all our senses; are most favorite and valuable to someone as well as Halalan- legally acquired and allowed as per the laws of the land and the laws of the Deen. X-Reference – 2:168 , 4:23 , 5:88 , 8:69 , 10:59 , 16:114 , 16:116.
TAYYIBAN (طَيِّبًا) TAYYIBAAT (طَيِّبَاتِ) the word is normally translated as good as in good things, but the word is used in Quran in much broader meanings for instance Ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses as per our Fitrat or nature. Hence as an opposite to Khabeeth, the word Tayyib would mean something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses. In the Ayah 4:02 the word is used in the perspective of wealth, valuables and property, when Allah says “…give the Yateem their wealth/properties and do not exchange your Khabeeth with their Tayyab” here the word is used although again as an opposite of Khabeeth but has more defined meanings in terms of what one values or considers more valuable personally within the wealth and properties. In Ayah 5:100 Allah says “…Say’ not equal are Khabeeth and Tayyab although you may find abundance (Kasrat) of Khabith strange (A’jab)” it means an illegal, unlawful, Nahaq and unnatural thing cannot be equal to Tayyab. Thus, the word has three broad categories of definitions (1) It means something that one like, is the best and ones’ most favorite (2) It means something that is pleasant to all our senses as well as our soul And (3) something that is lawful, as per the laws of the land and laws of Deen and legally acquired. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in Ayahs 2:168, 5:88, 8:69, 16:114, it’s used as a combination of all such things, which are pleasant to someone, in terms of all our senses; the most favorite and valuable to someone and legally acquired and allowed as per both the laws of the land as well as the laws of the Deen. X-Reference – 2:168 , 3:179 , 4:02-4 , 5:88 , 5:100 , 8:69 , 16:114.
KHUTUWAAT (خُطُوَاتِ) normally mistranslated as footsteps, but this is a wrong translation. Quran has used this word 5 times in 4 Ayahs i.e., 2:168, 2:208, 6:142 and 24:21 and every time it’s used alongside with Shaytan as in Khutuwaat e Ash-Shaytaan. For instance in Ayah 24:21 Allah Says “ O you who believe! Do not follow Khutuwaat e As-Shaytaan. Whoever follows Khutuwaat e As-Shaytaan – it Ya’mara Fahasha and Munkir. Was it not for Allah’s fazal towards you, and Allah’s Rahmat, not one of you would have been Zaka (Tazkya), ever? But Allah Yuzakki …’ As obvious from this ayah, following Khutuwaat e Ash-Shaytaan basically creates impurities of our Nafs which then needs to be cleansed. Therefore, Khutuwaat are basically those whispers, impacts and writings on our hearts and minds by Shaytan- our own Nafs-e-Ammara, the egoistic desires and thoughts, on which we take action and once acted upon, they tend to drift us away from Allah’s path. As we know the acts of Shaytan, our own ego and desires, are Nafs Al-Ammara, as our own Nafs, as in Ayah 12:53. X-Reference – 2:168 , 2:208 , 6:142 , 24:21.
SHAYTAN (الشَّيْطَانِ) means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the one who is disobedient. In Quran the word Iblees is used for one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to Iblees duties as assigned to Iblees by Allah for instance in ayah 26:221 Allah says “Shall I inform you about the one who is tanazalu (revealed) the Shaytaan” Thus, the same word Nazool is used for Wahi/revelations, the results of the duties by Malaik Jibrael and the same word Nazool is used for Shaytani thoughts to refer to the results of the duties carried out by Malaik Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. Thus, the word Shaytaan is used in Quran for all those people who work against the rules of Allah as Shaytaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs – the Nafs-e-Ammara, which is egoistic and those people, acts and elements, undertaken under the influence of people’s ego are also termed as Shaytaan by Quran. For instance, in ayah 2:14, the word Shayateen are referred to those people, those partners who are under the influence of their Nafs-e-Ammara, who support and mislead people away from Allah’s path. Similar meanings are in Ayah 2:102. The phrase Awliya of Shaitaan refers to all such helpers of Shaytan as used in ayah 4:76, who do Abd- follow the laws of Taghoot. In ayah 4:119-120 the word is used in terms of All elements of influence, the thoughts, desires etc. which mislead people. In ayah 7:27 Allah says “…Indeed we have made the Shaytaan Awliya for those who do not have Emaan” X-Reference 2:14 , 2:102 , 4:76 , 4:119-120 , 7:27 , 22:52 , 24:21 , 26:221 , 38:37 , 43:36.
ADUWWUN (عَدُوٌّ) AU’DWAN (الْعُدْوَانِ) or AU’DU (عَدُوًّا) means distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend – so as an opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’da, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. The Word Au’dwan basically means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. X-Reference – 2:36 , 2:61 , 2:65 , 2:85 , 2:97-98 , 2:194 , 2:168 , 2:229 , 3:112 , 4:101 , 4:14 , 4:154 , 5:02 , 5:64 , 5:78 , 5:82 , 5:94 , 6:142 , 7:22 , 7:163 , 8:60 , 9:120 , 18:28 , 20:39 , 28:15 , 35:06 , 41:34 , 46:06 , 60:04 , 60:78 , 65:01
MOBIIN (مُبِينٌ) – noun; BAYYAN, BAYYINAAT (الْبَيِّنَاتِ) – noun & BAYYANAHU (بَيَّنَّاهُ) verb; TABAYYAN (تَبَيَّنَ) BAYYANAN (بَيَّنَّا) is basically a verb- 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. Therefore, it’s also used in the meanings of ‘between’ in order to separate one from another. 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 on one side of either Haqq or Baatil. X-Reference – 2:69-70 , 2:87 , 2:109 , 2:118 , 2:159 , 2:168 , 2:187 , 3:138 , 3:187 , 4:176 , 5:15 , 5:48-49 , 6:19 , 6:55 , 6:58 , 7:89 , 8:63 , 8:72 , 9:113-115 , 10:29 , 16:39 , 16:44 , 19:64 , 24:58-59 , 43:52 , 43:63 , 49:06 , 55:04 , 75:19.
AMRIHI (بِأَمْرِهِ) YA’MARUKUM (يَأْمُرُكُمْ) AMAR & AMARAN (أَمْرًا) the basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Al’Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun..Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar..” meaning Allah’s established natural laws of the universe. Similarly, the laws of cause and effect in this world, the phrase what goes around comes around, are also used in the meanings of the word Amar, as well as Allah’s defined laws of nature and laws and regulations by Allah. For instance for Allah’s messenger, Allah has said in the ayah 3:128 “You do not have any decision/control on Amar “ X-Reference – 2:109 , 2:210 , 2:116 , 3:80 , 3:128 , 3:154 , 4:83 , 4:119 , 7:28-29 , 7:54 , 7:110 , 8:44 , 9:48 , 10:71 , 11:43-44 , 11:97 , 12:53 , 16:1-2 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
SAIYA & YUSUA’ (بِالسُّوءِ)- & SAYYIATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause imbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference – 2:81 , 2:169 , 3:120 , 4:31 , 4:78-79 , 4:85 , 5:65 , 6:160 , 7:95 , 10:27 , 13:22 , 17:38 , 23:96 , 27:46 , 27:90 , 28:84 , 40:09 , 40:40 , 42:40 , 42:48 , 45:33 , 66:08 , 67:27.
FAHASHAI (وَالْفَحْشَاءِ) & FAHASHI NEW normally translated as indecent and immoral acts. It is used in Quran in the meanings of ‘to cross the boundaries of Deen’ as an opposite of the word Qanitat and Qaniteen – which means to guard/protect/use one’s abilities & resources within the boundaries of God’s Rules. Therefore, as an opposite of these words, the word Fahashi would mean to cross the boundaries of deen and use one’s abilities, faculties and resources by remaining outside these boundaries. The word is used in Quran in the meanings of indecent and immoral acts as well. For instance in the ayah 16:90 “Indeed Allah Aa’mar Adal and Ahsaan and giving to Quraba and Allah forbids (Yanha) Fahashi and Munkir and…..”X-Reference – 2:169 , 2:268 , 7:28 , 12:24 , 16:90 , 24:21 , 29:24.
AQAL & AQALLO (عَقَلُو) & TA’QALOON (تَعْقِلُونَ) YA”QILOON (يَعْقِلُونَ) – they do/use Aqal – the word Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use brain to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in the ayah 7:179 telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal. Therefore, in the ayah 2:44 when Allah said “Do you order Barre of the people and forget yourselves while you recite the book? Will you not TA’QALOON (تَعْقِلُونَ)?”- means, you ask people to be righteous and Momin but the same teachings are not reflecting in your behaviors and actions because you are not using your brains to understand the book i.e. it is simply limited to recitation only. Similarly, when in ayah 2:75, Allah is telling us about a group of people who listened to the words of Allah, but after they AQALLO (عَقَلُو) it, i.e. after they have understood it, through the use of their intellectual faculties of reasoning and logic, they twisted it for worldly benefits, while they knew what they were doing. In the ayah 2:76 when the same word is used by one group of people towards others, by saying TA’QALOON (تَعْقِلُونَ), they are in fact asking them to use logics and reasoning, in terms of their attempt to influence the other group to keep on concealing Allah’s Ayaat. X-Reference – 2:75 , 2:76 , 2:144 , 2:170-171 , 3:118 , 5:58 , 6:151 , 7:179 , 23:80 , 26:28 , 29:35 , 30:28 , 43:3 , 67:10.
Shayyin (شَيْئًا),
HIDAYAH (وَهُدًى) HADAA (هَدَى) HUDA (هُدَى) EHTADO (اهْتَدَوْا) YAHDII (يَهْدِي) – gives Hidayah & TAHTADUN (تَهْتَدُونَ) – you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) – those who are on Hidayah. the basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. 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 therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 2:97 , 2:120 , 2:136 , 2:142-143 , 2:150 , 2:213 , 3:08 , 3:86 , 4:88 , 5:16 , 5:104-105 , 6:84 , 7:43 , 10:35 , 10:108 , 14:21 , 16:15-16 , 16:36-37 , 17:15 , 20:128 , 22:24 , 27:92 , 28:56 , 40:28-29 , 42:52 , 61:5-7.
KUFR (لْكُفْرَ) KAFARO (كَفَرُوا), KAAFIR, KAAFIREEN & KUFFARAN (كُفَّارً): Kafir is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e. Allah’s Ayaat. – Both types of Ayaat i.e. the Words of Allah in Quran and Work of Allah i.e. the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24 , 2:26 , 2:28 , 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.
DUA’AN (دُعَاءً) NEW The Basic characteristics of the word is in the meaning of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers and understood as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretation of the word Duaa. For instance, refer to the ayah 13:14 “‘To Allah is the Duaa of Haq. and those who Yaduan(duaa) on others besides Allah, Allah do not respond to them with a thing except like a man who stretches his hands towards the water that it reaches his mouth, but it will never reach it. And Not the ‘duaa’ of kafireen but in error/futility.’ This ayah clearly shows only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us; that is why Allah said “To Allah is the Duaa of Haq”. Here the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support – this Duaa by Kafireen is in error since they do not have the support of Allah’s system. As per this ayah the basic characteristics of the Duaa i.e. making an efforts & struggle in order to achieve a goal, and then being Momin with firm Emaan we seek help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Along with own efforts and striving, we seek help from someone with firm Emaan that Allah is the only one who will give that person ability to help me- otherwise all other Duaa would be Futile, and would not produce results. Similarly in the ayah 17:11 Allah says “Insaan Yada’u for Shaar and Duaau for Khair..” here again it shows that the efforts of someone to get results is Duaa. It could be for Shaar as well as for Khair, like in the earlier example it could be for Haqq as it could be for Baatil.. X-Reference – 2:171 , 3:38 , 13:14 , 14:39 , 14:40 , 17:11 , 19:04 , 19:48 , 21:45 , 24:63 , 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46:05 , 71:06.
ANDADAN (أَنْدَادًا) & NIDA’AN (وَنِدَاءً) NADAD MODIFIED normally translated as creating partners or equals or rivals to Allah but the word as per Quran is not equivalent of doing shirk – The word Andadan basically conveys the meaning of likeness or similar in calling or relying upon; similar to someone or something in terms of basic characteristics or essence. The word Naddu means having opposition, rivalry, enmity or conflict, or challenging someone or opposing someone. The phrase Lilahe Andadan cannot be translated as doing Shirk or creating of partners but in terms of creating Andadan with Allah i.e., as opposition of Allah, calling or relying on someone other than Allah, with the basic characteristics of opposition and conflict with Allah’s Deen and combination of doing Kufr and Shirk. Basically, the phrase is used in terms of all people, forces, systems and environment which stand in opposition to Allah attracting people away from the path of Allah. This phrase is Lilahe Andadan (Andadan with Allah) or Laho Andadan (Andadan with Him) is used in Quran 6 times. For instance, in the ayah 14:30 “And they created (Ja’alna) with Allah Andadan so that they could mislead from the path of Allah…” Here the phrase Lilahe Andadan is explained as the “reasons” which cause to mislead people from the path of Allah. This is further explained in the ayah 34:33 “And those who were oppressed will say to those who were arrogant, “It was your scheming by night and day; as you instructed us to do Kufar of Allah, and to set up Andadan to Allah…” Here again the word Lilahe Andadan or Laho (for Allah) Andadan becomes clearer in terms of making an environment, a system of going in opposition to Allah through doing Kufar of Allah and as a plan/a scheme to divert people away from Allah, to encourage Kufar of Allah by others and to direct innocent people (who do not know) towards calling or relying on others (masters/leaders) instead of Allah. Similar meanings are in the ayah 39:08, “When some adversity touches the human being, he calls his Rabb, striving towards Allah. But then, when Allah confers on him Allah’s Na’mat, he forgets what he was calling for before, and he creates (Ja’ala) Lilahe Andadan, so that to lead astray from the path of Allah. …”. As obvious from this ayah, the word Andadan basically means creating a system of opposition of Allah, an environment of kufr and shirk, not only by doing kufr and shirk as an individual but also creating a whole environment of kufr and shirk among people or in a community to incline, influence & indulge others to do the same, doing the kufr while directing others towards other such people, as their gods/deity – the basic aim of which is to lead people astray away from the path of Allah by creating such kind of kufr environment where innocent people gets into that trap. Since Allah has already created his Ayyat, the whole system and environment for us to think and ponder and recognize Allah with reason, because of this, this phrase is mostly mentioned soon after Allah’s creations as Allah’s Ayaat and Allah’s Na’mat. For instance, in the ayah 40:09 Allah says “Say- Do you indeed do Kufar on the one who has created the earth in two youm and you made (Ja’alon) laho Andadan? Allah is the rabb of the Aalimeen” Here the phrase is used soon after telling us that the creation of earth with all the Na’mat therein which creates perfect environment for humanity, so how can anyone create Andadan with Allah? – as a surprising question how one can create in opposition to Allah’s created systems- as an opposing system, an environment of kufr and shirk to indulge others as well. Similar meanings and context are used in the Ayah 2:22 as well as the ayah 2:165. X-Reference – 2:22 , 2:165 , 2:171 , 14:30 , 34:33 , 39:08 , 49:09.