Surah Al-Baqarah Ayah No. 172 to 176
Surah Al-Baqarah Ayah #172-176 (2:172-176)
A- Translation
١٧٢ يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
[Quran 2:172] O you who have Emaan (آمَنُوا), Kulu (كُلُوا) from the Tayyibaat (طَيِّبَاتِ) that We have Razaqnakum (رَزَقْنَاكُمْ) for you, and be Ashkuru (اشْكُرُوا) to Allah, if it is Allah you are Ta’buddun (تَعْبُدُونَ).
١٧٣ إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 2:173] Allah has Harrama (حَرَّمَ) for you, Mai’tata (الْمَيْتَةَ), and blood, and the flesh of pig, and what has been dedicated to other than Allah. But whoever is compelled, without desiring or transgressing, then there is no Is’m (إِثْمَ) upon him/her. Indeed, Allah is Ghafoorun (غَفُورٌ) and Raheem (رَحِيمٌ).
١٧٤ إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلًا ۙ أُولَٰئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
[Quran 2:174] Indeed, those who conceal what Allah revealed of the Kitaab (الْكِتَابِ), and trade it for a little price, those only Yakuluuna (يَأْكُلُونَ) fire into their bellies. For Allah will not speak to them on the Day of Resurrection, nor will Yuzakkihim (يُزَكِّيهِمْ) them, but they will have a painful Azaabun (عَذَابٌ).
١٧٥ أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ وَالْعَذَابَ بِالْمَغْفِرَةِ ۚ فَمَا أَصْبَرَهُمْ عَلَى النَّارِ
[Quran 2:175] Those are the ones who traded the Hidayah (بِالْهُدَىٰ) for the error, and Maghfirati (بِالْمَغْفِرَةِ) for the Azaab (الْعَذَابَ). But they As’barahum (أَصْبَرَهُمْ) for what is in the fire.
١٧٦ ذَٰلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ ۗ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ
[Quran 2:176] That is because Allah has revealed the Kitaab (الْكِتَابِ) in Haqq (بِالْحَقِّ); and those who differ about the Kitaab (الْكِتَابِ) are in distant Shiqaaqi (شِقَاقٍ).
B- THE CONCEPT:
Keeping in view the context so far where we have talked about the attempts of Shaytan, and its tools, the Divine guidance warning us against Kufr, Andadan and the blind following of anything or anyone, then in the ayah 2:172, is a set of instructions similar to the ayah 2:168 – 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 Tayyibaatn 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. But in addition, Allah is instructing us to realize everything that Allah has provided to us as Rizq and do Shukar of Allah – it means we have to return the favors of Allah through our actions, Emaan and Deeds – in order to show our ultimate gratitude to Allah, we have to do this through actions and deeds, as per the expectations of Allah, we need to follow the commandments and hidayahs as per Deen and as mentioned in Quran. That is whatever is given by Allah to us, in terms or our faculties, our wealth, resources, intelligence, senses, knowledge etc., we now have to let it undergo a complete process of Tazkiya/cleansing in order to spend for the benefits of others through actions and deeds. This instruction is further highlighted through subsequent phrase “if it is Allah you are Ta’buddun”- This means that our Shukr could only be expressed as actions and deeds which result from submission with our complete being to the laws of Allah, its obedience & following, and no one else’s as a sign of our utter and complete gratitude to Allah through submission and following of Allah’s Laws as true Aabid.
The next ayah # 2:173 highlights four major prohibitions as per Deen – keeping in mind the discussions so far, in earlier ayahs Allah says Kulu Tayyiban, these prohibitions could be Tayyiban (attractive, likeable, most favorite) for some people and therefore after saying Kulu Tayyibban, these have been highlighted as prohibitions, specifically – this ayah 2:173 is further explained by ayah 5:03 as well.
- Prohibitions related to Maitata (Mayyat) – since the word animal is not mentioned here by Quran, we cannot and should not restrict it to animals only. In fact, it’s used in Quran for everything on earth, both living and non-living things, including plants, animals and human beings on an overall basis. Therefore, when looking at this prohibition we have to keep the all-inclusive meaning of Maitata in mind. It’s an easier interpretation when it comes to dead animals, which we cannot Kulu after they have been dead since it can become contaminated with time and not healthy to be consumed or eaten such dead or decaying flesh of an animal. Similarly, when the word is used for lifeless plants and vegetables and fruits, its more in the meanings of rotten, expired, germinated with unhealthy germs etc. If we look at the interpretations for people who are lifeless, either after the death or before the birth, we can take it to mean, not to go after; not to kulu, consume, use or benefit from a dead/lifeless human being in any way whatsoever. It could also mean despicable human being, who is dead in metaphoric sense, in terms of heart being hardened or w.r.t. moral and ethical values. As we know the word is also used metaphorically in Quran to refer such people who do not reflect and act upon guidance /Hidayah, who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well. When Allah says in 2:173 that we should not Kulu Maitata, therefore it could also mean we should not take anything from, or benefit from, or consume anything from such people who are dead metaphorically with respect to their approach towards hidayah and their moral and ethical values.
- Prohibitions related to Blood – Here it could be interpreted both in the meanings of drinking or consuming blood as well as in the meanings of bloodshed. In the former interpretation of kulu Blood, would mean not to drink or consume blood in any way whatsoever. In the later interpretation – it could mean bloodshed being prohibited, for instance in the ayah 2:30 about the Adam being made khalifa on earth the arguments by Malaik was “…he would shed blood” Hence the phrase here is both in terms of shedding of blood being prohibited as well as consuming, utilizing and drinking, of blood in any manner whatsoever. In respect of transfusion of blood would not be considered in consumption, since it is a life line for someone and stays inside the recipient for life also it comes under the allowed terms as per ayah 2:173 “…But whoever is compelled, without desiring or transgressing, then there is no Is’m (إِثْمَ) upon him/her….”.
- Prohibition of the flesh of the pigs is used 4 times in Quran. For instance, in the ayahs 2:173, 5:03, 6:145 and 16:11 – all have given this clear prohibition from Quran as the flesh of the pigs is prohibited and considered Haram by Allah. Note that only the flesh of the pigs is prohibited but we as Muslims tend to approach pig animal as hatred and animosity. Pigs are also Allah’s creations and therefore one of Allah’s Ayaat as well. We as Muslim cannot approach any of Allah’s Ayaat or creations with hate, disgust, dislike, loathing or abhorrence. It is only the flesh of pigs which are instructed by Allah not to Kulu – consume, utilize or use in any manner and nothing more. Some Muslims consider even uttering the name of the pig from their mouths as Haram. This is associating things in the name of Deen, transgressing beyond the restricted boundary and saying things in the name of Allah which Allah has not said in Quran. Only kulu of the flesh of pig is instructed by Allah as haram, nothing else and nothing more.
- What has been dedicated to other than Allah – this is a prohibition with much broader scope and depth than is normally considered. This prohibition is not only limited to flesh of an animal, it is also covers each and every type of stuff we use in our daily life e.g. food, clothing, money, furniture, etc. We cannot consume anything which has been exclusively dedicated to other than Allah. For instance, in some Muslims’ traditions, at the time of birth of child, they conduct a ceremony called Aqueeqa, whereby an animal is slaughtered in the name of the child. This is prohibited as per this ayah. Similarly, worldwide Muslims conducts various Nazar, Nayyaz and Sadaqa in the name of people other than Allah is also comes under the same prohibition.
After highlighting the four prohibitions as above, the last phrase of this ayah “But whoever is compelled, without desiring or transgressing, then there is no Is’m upon him/her” Is again a very broad relaxation given by Allah w.r.t. these prohibitions. This means that if someone is forced by necessity as a means of survival, while at the same time, neither desiring to go for this prohibition, nor the person is going overboard in terms of transgressing or doing it excessively. For example, if a person trapped in a situation where by force or in order to survive, has to eat a dead being or a flesh of a pig or go for blood transfusion, etc. and if that is not done, the person is afraid for life or security, and only to survive or out of compulsion because of that situation, is allowed to do that but only to the extend which is bare minimum necessary required, without desiring it, enjoying it, wanting it or exceedingly using this relaxation by transgressing beyond the minimum required. Another example could be to go for blood transfusion to save life or to give consent as a family to donate the dead persons’ organs to save life of others, etc.
In the next ayah 2:174 Allah is warning us about those who conceal what Allah has sent down of the Kitaab, since as a part of our covenant with Allah, one of the requirements is to do Iqra – that is to read, understand, apply, and distribute to others, through verbally, in writing and through conduct. Communicating and distributing to others of the Kitaab is an important fundamental of the covenant with Allah. Therefore, those who conceal and hide the Kitaab, or any aspect thereof, are basically exchanging it for fire which is Kulu in their bellies, through exchanging the hidayah for a small price/worldly benefits – money, wealth, recognition, title etc.
The next phrase of this ayah, shows the level of dislike and displeasure of Allah to such conduct, when Allah is saying “For Allah will not speak to them on the Day of Resurrection”. This is a great dishonor if Allah will not even speak to them on the day of resurrection – a show of extreme displeasure of Allah to such conduct. The next phrase “nor will Yuzakkihim them” means that at the time of resurrection, the accountability will be based on scales of justice with both good and bad deeds. If our scales are heavier on the good side, we would be destined for Jannah, wherein Allah will be doing tazkiya/cleansing, making us pure and clean from all our bad deeds, guilt, shame, impurities in soul/nafs etc. But here in this ayah for these people not only that Allah will not talk to them, Allah will also not clean and purify them, and “they will have a painful Azaabu” all these shows the level of displeasure and extreme dishonor by Allah for such people who conceal Allah’s ayat for worldly benefits.
The ayah 2:175, is in continuation of the ayah 2:174, telling us that such people have exchanged Hidayah for error and Maghfirat for Azaab- Here in this ayah the word Maghfirat is used as an opposite of Aza’ab – that is in the meanings of shield and protections against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, instead of following the right path, which covers/hides/protects the harmful impacts of previously done sins; these people have chosen to hide and conceal Allah’s Ayaat, leading them on the wrong path and towards Azaab and exposing them to the harmful effects – the consequences of following the wrong path.
The next phrase “But they As’barahum (أَصْبَرَهُمْ) for what is in the fire” notice the use of the word Sabar towards the fire – As per the common interpretation of the word Sabr as patience, this word patience would not make sense in this ayah, since how can someone be patient towards getting what is in the fire. As we know 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, basically through persistent efforts day in day out until the objective/goal is attained. As per this phrase Allah is telling us that these people are constantly striving for through their persistent efforts and activities to achieve this goal of getting into the hellfire.
The ayah 2:176 is stressing the importance of what Allah has sent down as Haqq – in all its meanings- That Kitaab, the Quran is the ultimate, confirmed truth by Allah- It is also the embodiment such rules of Deen which are based on height of Allah’s solid judicial principals. And finally, it is the duty, the obligation of each and every one of us, since Quran is Fard, obligatory on us as Muslims. The next phrase “And indeed, those who differ over the Book are in extreme Shiqaaqi (شِقَاقٍ)”- depicts the situation of Muslims today. Since there cannot be any difference of opinion in matters of Deen as the basic aim of Deen is unity and to unite – but those who differ in matters of Deen, actually not following the Deen, the Kitaab and therefore they are in extreme dissension, from hidayahs and from each other as well.
C- IMPLEMENTATION IN TODAY’S LIFE
The ayahs 2:172 to 176 are basically giving us three important lessons, follow of the divine guidance, what is allowed, what is preferred and what is prohibited as per Quran.
- What we have learned from these ayahs which we can apply practically in our day-to-day life is to consume, utilize, eat, and enjoy whatever we find Tayyab, as per our likes and what is our most favorites ones, as long as its legally acquired, lawful as per the law of the land and lawful as per the laws of the Deen. With respect to the laws of the Deen, these ayahs are also telling us the basic four fundamental prohibitions that we cannot consume or utilize, unless absolutely necessary and for survival only – which are (1) Maitata (2) blood (3) flesh of pig and (4) what has been dedicated to other than Allah.
- Another important message we receive from these ayahs that whatever we have learned from Allah’s Kitaab, it becomes obligatory on us, not only to practically implement in our lives but also to communicate to others through verbal, written means and our conduct and behaviors. Allah has communicated extreme displeasure and dislike for such people who, in a bid to exchange Allah’s revelations for a small price – worldly benefits – conceal and hide, what Allah has revealed in the Kitaab. It would be a situation of extreme dishonor and disgrace for those people since Allah will not even talk to them neither will Allah do Tazkiyaah for them.
- These ayahs also teach us that the deen has been perfected by Allah, given to us as Na’mat, one of the meanings of which is unity. The aim of the Deen – the Quranic guidance is unity and there is no possibility of difference of opinion in matters of Deen as per Quran. Therefore, those who differ in matters of Deen, they are not one of the Momineen, since either they do not have knowledge of Deen, or they are one of those who conceal Allah’s Ayaat and thereby create confusion in Deen. This all leads to differences in Deen and deep dissension and discord amongst each other by division in many sects and groups with jealousy and animosity between each other.
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/
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) EMAANUKUM (إِيمَانَكُمْ) – your EMAAN; AMNAN (أَمْنًا) AMENO (آمِنُوا ) YU’MINO’N (يُؤْمِنُونَ) MOMINEEN (لِلْمُؤْمِنِينَ). The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word EMAAN as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. However as per Qur’an, 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. X-Reference – 2:8-9 , 2:26 , 2:62 , 2:85 , 2:108 , 2:121 , 2:125-126 , 2:143 , 2:254 , 2:257 , 4:136 , 5:10 , 7:179 , 8:21-22 , 10:101 , 25:73 , 27:81 , 29:2-3 , 49:14.
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu- normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance 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 opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. 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. 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. X-Reference – 2:168 , 2:172 , 2:174 , 3:49 , 4:02 , 4:04 , 4:10 , 5:04 , 5:66 , 5:88 , 6:118 , 6:141-142 , 7:31 , 7:161 , 8:69 , 15:3 , 16:69 , 16:114 , 20:54 , 20:81 , 22:28 , 22:36 , 23:51.
TAYYIBAN (طَيِّبًا) normally translated as good – the word is much broader in its meanings in three broader 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 – nafs. And (3) something that is lawful, as per the laws of the land, legally acquired. In the ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses. Hence as an opposite to khabeeth, the word Tayyib would mean something or someone who seems pleasant to us, not just to eyes in terms of beauty but more in terms of all across one’s 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 meanings more in terms of what one values or considers more valuable personally within the wealth and properties. In the 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. 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’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 the laws of the land and the laws of the deen. X-Reference – 2:57 , 2:168 , 2:172 , 2:267 , 3:179 , 4:02-4 , 4:43 , 5:4-5 , 5:88 , 5:100 , 7:32 , 7:157 , 8:69 , 16:114 , 24:26 , 35:10 , 40:64 , 45:16.
RIZQ (رَزَقْ ) Razaqnakum (رَزَقْنَاكُمْ) verb- Done Rizq- means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference – 2:25 , 2:172 , 3:37, 3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.
SHUKAR, SHAAKIR (شَاكِرٌ) TASHKAROON (تَشْكُرُونَ) & ASHKURU (اشْكُرُو) normally translated as thankful or grateful, but it is not simply utterance of words from our mouth or even out of deep conviction of our hearts – this word is used in Quran to refer actual deeds and actions showing ultimate gratitude which 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, اعْمَلُوا آلَ دَاوُودَ شُكْرًا “Work, O family of Dauod, in Shukr.” وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ and a very few of My Aibadeya (those who do Abd) are As-Shakoor.” Here the meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as to show gratitude or being thankful – Shukr are therefore the acts of saying out-loud the feeling of gratitude through actions as per the expectations and return of favors by replying through expected actions as a return and ultimate gratitude. Similarly, in the ayah 17:19 “Whoever desired the Akhira and does Saiyee for it while is a Momin, it is for these whoe Saiyee are Mashkooran (مَشْكُورًا)”. 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 decompensate, replied with, replied in kind by Allah. Similarly, in the ayah 76:22 while describing the inhabitant of Jannat Allah says “Indeed this is for you a reward and your Saiyee are Mashkooran (مَشْكُورًا)”. Therefore, in the 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, 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. When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in the meanings of giving increased reward for the 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. Therefore, in ayahs 2:52 and 2:56, when the word is used as an expected response from bani-Israel- this means that after having enjoyed huge favors as Ahsan from Rabb, which should have resulted in them being obedient and grateful filled with utmost gratitude towards Allah by following Allah’s commandments with their complete submission making it obvious through their acts and deeds. X-Reference – 2:52 , 2:56 , 2:152 , 2:185 , 3:123 , 3:144-145 , 4:147 , 5:89 , 7:17 , 7:144 , 10:22 , 14:05 , 17:19 , 25:62 , 34:13 , 35:34 , 42:23 , 64:17 , 76:09 , 76:22.
ABD (عۡبُدُ) AABIDUN (عَابِدُونَ) A’EBADI (عِبَادِهِ) TA’BUDUNNA (تَعْبُدُونَ) NA’BADO – نَعۡبُدُ means submission with complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel. Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, keeping in mind, the concept of “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance. X-Reference – 2:21 , 2:23 , 2:83 , 2:90 , 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:70-71 , 29:17, 34:40-41 , 36:60-61 , 51:56.
HARAM & HARAMA (حَرَّمَ) AL HARAM – (الْحَرَامِ) the basic characteristics of the meaning is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It’s also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. For instance, in the ayah 2:194, الشَّهْرُ الْحَرَامُ i.e. the sacred month or the month of Al Haram wherein the retribution is to be given for all the violations as per the subsequent phrase الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ . The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah, the ba’ait il Haram, a sanctuary for the people, and the Month of Haram and the al hudaa…”. X-Reference – 2:144 , 2:149-150 , 2:173 , 2:191 , 2:194 , 2:196 , 2:198 , 2:217 , 5:2 , 5:97 , 8:34 , 9:5 , 9:19 , 9:28 , 17:1 , 22:25 , 48:25 , 48:27.
MAI’TATA (الْمَيْتَةَ) NEW normally translated as dead or dead animal in the ayah 2:173, the word animal is not mentioned in the ayah. The word Mayyat is used in Quran as opposite of life. For instance, in the ayah 6:122 the word is used for people who were lifeless and then Allah gave them life. In the ayah 25:48-49, the word is used for everything on earth, both living and non-living things, including plants, animals and human beings in “ …and We send down water from the sky that we may bring to life thereby mayyatan and provides satisfaction from it to those We created of numerous An’amta (Na’mat) and Insaan” In the ayah 49:12 the word is used in the meanings of dead people/brother as in “..would you like to kulu the flesh of your Mayyatan brother?…” In the ayah 50:11 the word is used for the land as in “ …We gave life from it to the Mayyatan land…” metaphorically it is also used in Quran for those people who do not reflect and act upon the guidance for instance in the ayah 27:80 “ you cannot make the dead (Mauty) hear nor will you make the deaf hear the call when they have turned their backs retreating” Therefore it’s used in Quran for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well. X-Reference – 2:173 , 6:122 , 25:49 , 27:80 , 36:33 , 43:11 , 49:12 , 50:11.
IS’M (الْإِثْمِ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others. Its also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. There in ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also as receiving taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 0r 5:106. X-Reference – 2:85 , 2:181-182 , 2:203 , 2:219 , 2:276 , 3:178 , 4:107 , 4:111-112 , 5:2-3 , 5:29 , 5:106 , 6:120 , 7:33 , 24:11 , 33:58 , 52:23 , 53:32 , 56:25 , 58:8-9.
GHAFR, GHAFOOR/NAGHFIR (نَغْفِرْ ) GHAFOORUN (غَفُورٌ), MAGHFIRATI (بِالْمَغْفِرَةِ) means To hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 11:114.
RAHEEM (الرحيم) as discussed and explained under the word Rahman, the word Raheem share the same characteristics as Rahma- a mother’s womb during pregnancy. Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a Privilege and it will only be with us as long as we keep choosing the right path and stay as righteous and do good deeds. This is another favor of Allah to humanity which is closely aligned with the concept of Tauba as per Quran. If we chose to be righteous and do good deeds, we need Allah’s help and blessings to keep doing good deeds and stay on righteous path, since Allah is with us being RAHEEM, we get Peace, Contentment, 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 to keep that peace, contentment, tranquility and prosperity in our lives. In order to get back that Privilege, we need to do Pure TOUBA, a whole process as per Quran. After pure Touba we will get our privilege of Allah being Raheem back to us, and we will be able to stay righteous and do good deeds and get PEACE and TRANQUILITY back in our lives again. TOUBA as per Quran basically means to take a u-turn – To make a U-turn we need to carry out 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) Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening our Emaan and continue to do righteous deeds. X-Reference – 2:54 , 2:128 , 2:143 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102.
KITAAB (الْكِتَابَ) & KUTUB 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. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eeman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read THE BOOK, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and THE BOOK becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual of Tatloo or tilawat with Eeman and pure intention to follow. Once we have firm Eeman on the BOOK and starts acting upon the guidance from the book then this is called Iqra, Tatloo or tilawat, and when these actions are clearly visible in our lives, conducts and behaviors, then the book becomes the Quran to us, otherwise it is just reading or recitation. In order to convert reading or recitation into Iqra, Tatloo or tilawat, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:02 , 2:79 , 2:87 , 2:101 , 2:109 , 2:121 , 2:144-145 , 2:183 , 2:282 , 3:07 , 3:19-20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.
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.
ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In the same chapter in the ayah 81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties. The word is used in the same meanings in ayah 19:19. Therefore the word Zakat means in a nutshell to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase وَأَقِيمُواالصَّلَاةَوَآتُواالزَّكَاةَ, i.e. to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase وَآتُواالزَّكَاةَ is used soon after which means to commit one’s resources, wealth and efforts for the nourishment, purity, progress and development of everyone in that system of Salat. Quran has used the word Zakat in terms of a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community and economy as per the Salat. X-Reference – 2:83 , 2:109 , 2:129 , 4:162 , 9:05 , 9:11 , 18:19 , 18:81 , 19:13 , 19:55 , 21:73 , 22:41 , 58:13 , 98:5.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means as opposite of Na’mat & Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs ( Kufar versus Emaan) & Deeds, as in opposite to those who are true believers, muttaqueen and successful ones. X-Reference – 7:182 , 4:25 , 2:4-5 & 2:6-7 , 2:114 , 2:126 , 3:105 , 6:65-66 , 17:15-17 , 13:11 , 15:4-5 , 41:15-16 , 29:34 , 7:134-135 , 7:165-166 , 2:66 , 7:182 , 9:26.
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.
SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) As’barahum (أَصْبَرَهُمْ)- They do Sabar. – normally mistranslated as patience, basically 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. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their chrematistics are explained in details in Quran in the ayahs 2:153 to 2:157 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) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our 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 – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.
HAQQ (الْحَقُّ ) WITH HAQQ (بِالْحَقِّ) is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities. X-Reference – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
SHIQAAQIN (شِقَاقٍ) is used in the meanings of splitting, taking a separate or another route, dissention, or opposition, disagreement, dissent, discord, rebellion or conflict as in under the influence of Egos and Shaitan. For instance, in the ayah 38:2 “those who do Kufr are in pride/arrogance/influence and Shaqaqan. Shows the meanings of the word in the meanings of opposition and extreme dissention under the influence of Shaitan or egoistic Nafs. For instance, in the ayah 2:176 “This is because Allah has sent down the Kitaab in Haqq. And indeed, those who differ over the kitab are in extreme Shiqaaq”. Used in the similar meanings in the ayah 22:53 the same phrase “Shiqaqim ba’aed”. The same phrase is used in the ayah 41:52 as “Say ‘have you considered that if the Quran is from Allah and you have done Kufr in it, who would be more astray than the one who is in Shiqaqam Baaid”. Thus, the phrase is used in the meanings of Extreme, or going into opposition and dissention against Haqq in a really far extreme under the influence of Shaitan or egoistic self. In the ayah 4:35 “if you fear Shiqaqa between the two, then appoint one Hikm from his family and one from hers and if they…” Similarly, in the ayah 11:89 when Nabi Shu’aib was addressing his nation “oh my people, let not Shiqaqi (Dissention from me) cause you to be struck with similar to what struck the people of Noh, and people of Houd and people of Salih…” X-Reference – 2:137 , 2:176 , 4:35 , 11:89 , 22:53 , 38:2 , 41:52.