August 2, 2021

Surah Al-Baqarah Ayah No. 177

Surah Al-Baqarah Ayah #177 i.e. (2:177)

A-    Translation

١٧٧  لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

[Quran 2:177] The Birra (الْبِرَّ) is not to turn your Wajuuha (وُجُوهَكُمْ) towards the East and the West. But the Birra (الْبِرَّ) is the one who have Emaan (آمَنَ) on Allah, and the day of Akhira (الْآخِرِ), and the Malaik (الْمَلَائِكَةِ), and the Kitaab (الْكِتَابِ), and the Nabiyyin (النَّبِيِّينَ); the one who gives the wealth, in spite of love for it, to the Qurbaa (الْقُرْبَىٰ), and the Yataama (الْيَتَامَىٰ), and the Miskeen (َالْمَسَاكِينَ), and the Ibna-s-Sabeel (ابْنَ السَّبِيلِ), and those who asks, and for the Riqaabi (الرِّقَابِ); and they establish Sala’at (الصَّلَاةَ) and commit Zakat (الزَّكَاةَ), and fulfill their covenant when they make the covenant; and they are the Saabirrina (الصَّابِرِينَ) in the Ba’saa (الْبَأْسَاءِ) and the destruction, and in the times of the Ba’asi (الْبَأْسِ). These are those who are the truthful/sincere; and these are the Muttaquun (الْمُتَّقُونَ).

 

B-   THE CONCEPT:

This ayah of surah Baqara no. 2:177 gives us the complete Quranic guidance in one ayah which has been so beautifully summarized in few phrases. This ayah is giving us definition of the word Barre/Birra which is aligned with the concept of being a Muttaqqi – the highest level – the peak as per Quran. This ayah is giving us the gist of Quranic guidance as per the 6 basic foundations of Deen, in the order of importance that they appear in this ayah as well as elsewhere in Quran- These 6 Basic foundations of Deen are as follows- as in “The Birra (الْبِرَّ) is…”:

  1. Not to turn your Wajuuha (وُجُوهَكُمْ) towards the East and the West. What Allah is telling us in this ayah in no unclear terms is that Islam (Birra/Barra) is not about rituals at all, it is not about turning your Wajha (one’s face, attention or focus) towards east or west or any direction, since All Mashriq and Maghrib belongs to Allah, and also since Islam is devoid of any rituals, utterance of words from our mouths and/or any physical movement at all. This phrase is telling us that the basic foundation of Deen is not on rituals, since Islam is a Deen based on logics and reasoning and not rituals at all. Therefore, for all the following 6 basic fundamentals of Deen, we have to keep in mind that Allah is not talking about rituals or physical movements at all but much deeper, and broader meanings and implications.

 

  1. But the Birra (الْبِرَّ) is the one who have Emaan (آمَنَ): From here an onwards Allah is giving us the basic foundations of Deen starting with the concept of Emaan. Emaan unlike most Muslims’ understanding is anything but Blind Faith. Emaan as per Quran means to accept something to be Haqq – absolute truth, with deep conviction only after being convinced of its truth and existence that comes after verifying something to be true based on one’s use of reasoning & intellectual faculties and knowledge. EMAAN is usually translated 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. Emaan is not just some word utterance from our tongue to accept it, but to accept it with the pure heart and mind i.e. with full conviction. As per Quran there are Five broad Fundamentals of Emaan as follows:

 

  1. Emaan (آمَنَ) on Allah: As humans, it’s not possible for us to comprehend and understand Allah, God Almighty, our Creator, the divine, the eternal being. When we know that “Emaan is a conviction that results from full mental acceptance and intellectual satisfaction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind”. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding? The guidance that we receive from Quran is that, Emaan on Allah can ONLY be achieved through Emaan on Allah’s Ayaat. Which are of two types – (1) the words of Allah as revealed and mentioned in Quran, the Quranic Ayahs from the divine book in our hands are the Ayaat of Allah that has been revealed to mankind for all times to come as Hidayah and guidance. We can have Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds ONLY when we utilize all our faculties – our six senses – including our reasoning and intellect to understand and follow these Ayaat and (2) the Work of Allah i.e. the many creations of Allah scattered all around us in science and universe. As Muslims we are under the impression that Allah’s Ayaat are only in the form of Quranic Ayaat only. But this is NOT the only ayah, Quran talks about. The second type of Ayat is the work of Allah – the many creations and signs of Allah scattered all around us in science and universe are also the Ayaat of Allah. There are many Quranic Ayahs that talk about these Allah’s Ayaat – the work of Allah.

 

  1. Emaan (آمَنَ) on the day of Akhira (الْآخِرِ) – The concept the gift of freewill, the resurrection, returning back to Allah for accountability are at the root of our Emaan on Akhira. Each and every one of us as a human being, the whole of mankind has been given the freewill, the freedom to choose and decide our beliefs and each and every action. It means, once humanity has been given this freedom to choose, and the Hidayah in the forms of Books of Revelations to identify the right and the wrong path, we are then free to choose either of these routes and deeds. Having a firm Emaan and conviction on the fact that whatever deeds and actions we do in this world, we will be held accountable for those deeds based on the scales of justice, on the day of judgment; this conviction and Emaan reflects in one’s conduct, behaviors and actions. This means that each and everything in this universe is based on these cause & effect laws that have been put in place by Allah and sooner or later we will be held accountable for our deeds (whether good or bad) whereby not even an atom weight of our deeds will be held unaccountable for on the day of judgment and we will be answerable for whatever we have done.

 

  • Emaan (آمَنَ) on the Malaik (الْمَلَائِكَةِ) – Emaan on Malaik is based on the concept of the Malaik who have done Sajda to the mankind-Adam (Except Iblees), we being made Khalifa on Earth and the responsibilities of us as Khalifa. Malaik are those powers, processes and forces of Allah that are working towards the benefits of humanity and for keeping and running everything in the whole universe. Through science and technology, we can easily understand and identify these powers/forces of Allah and their benefits and great help and favors on humanity in this entire universe- this knowledge and understanding strengthen our Emaan on Malaik of Allah. As Khalifa we need to honor and fulfill our responsibility to look after other life forms on earth, to look after and protect Earth and all of its inhabitants and to protect the environment of earth in order to sustain healthy lives on earth and the tools that Allah has given us to carry out these responsibilities are in the form of Malaik who have done Sajda to us and can be used for this purpose. Therefore, Emaan on Malaik is one of the fundaments of Deen, which influences us to seek knowledge which help us to understands and identify these Malaik and how best to use them for the benefit of humanity, the earth and all the inhabitants of earth.

 

  1. Emaan (آمَنَ) on the Kitaab (الْكِتَابِ): Emaan on Kitaab is basically Emaan on the Hidayah – the Allah’s Revelations that have been given to the mankind as a guidance, a gift, explained in details embodying all rules and regulations, the boundaries of our freedom and restrictions on the basis of which we would be judged on the day of judgment since Kitaab would be placed on that day as a witness. Emaan on Allah’s Kitaab means to treat the books of Revelations as a great trust by Allah, to understand, implement practically in our lives the divine message and to deliver the divine message as is, without any amendment or change, whatsoever and not to associate anything with Allah’s sayings as to what Allah has not said in the Kitaab. Emaan on Allah’s Kitaab is to make it clear, deliver it, communicate to others as is, and not conceal it and to use reasoning and logic while reading the Kitaab; to hold fast to the Kitaab; to not detach/reject/deny/conceal the Kitaab or any of its Ayahs; to not divert other from this Hidayah – the way of Allah, and to follow the hidayah, the straight path. When it comes to matters of Deen, the only Hikm is Allah who has communicated all rules, commandments in the Kitaab – the Quran. Therefore, Emaan on Kitaab means to follow Allah’s Deen only as mentioned in Quran, and not to follow any other ways/laws/rules.

 

  1. Emaan (آمَنَ) on Nabiyyin (النَّبِيِّينَ); Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstration its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabi and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being and they are the messenger of Allah’s message and they are truthfully delivering Allah’s message as it is us. It is also linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.

 

  1. The one who gives the wealth, in spite of love for it: This is a very though provoking phrase and highlights our basic fitrat as humans. The ayah is from Allah, our creator, who has created us and knows each and every aspect of us in greater depth than we can only realize. Hence Allah is telling us through this phrase that we as humans has love and attraction for Amwaal – Wealth and property. This is also described in greater details through the concept of Zyyan in the ayah 3:14 – Zyyan or Zynat is anything that is used to decorate, Adornment, Jewelry, ornaments etc.- to beautify anything or make it look attractive or something that looks beautiful to us aesthetically or as per our fitrat. In the ayah 3:14 Allah says “[03:14] “Zyyan for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Ahsan return” this ayah again highlights our love for Amwal, a combination used in the Quran to mean – all wealth, property, money, valuables, etc. As per Quran whatever Allah has given as Fadal- Amwal being one of them, has to be spent for the benefit of others, based on whatever is left after fulfilling one’s own needs and the needs of the family members. Specifically, as per this ayah the people and the causes highlighted for which/whom we need to spend our wealth and valuables are as per the following 6 groups of people.
    • The Qurbaa (الْقُرْبَىٰ),- all close friends, close relatives, important and significant people, near and dear ones.
    • The Yataama (الْيَتَامَىٰ), – all orphans and all those who have been left all alone in the world and are not able to take care of themselves until they gets back on their feet, someone lost a job needs monitory help to survive until gets another job and gets back on their feet.
    • The Miskeen (الْمَسَاكِينَ ) – all those who are unable to look after themselves on a permanent basis or who do not have the ability to take care of themselves; either are poor in a permanent poverty situation, or old aged people or those with permanent disabilities, or those whose responsibilities such as those towards their own selves or their family are beyond the means that they can afford.
    • The Ibna-s-Sabeel (ابْنَ السَّبِيلِ) – all such people who are homeless (without physical or emotional place to call their home- their safe place), distressed, oppressed individuals who are unable to seek an exit from their current situations- as per this phrase it is meant to spend our amwal through our wealth and resources making/building/construction a way out for those who are really in need of a way out.
    • The one who asks – all such people who ask for help and support.
    • The Riqaabi (الرِّقَابِ) – all those who are being held captive, indebted, suppressed and/or oppressed in any manner whatsoever- All those who are not free as per the freedom of choice given as a due right to each and every human being and are not treated with respect and dignity, being exploited and traded, being used and abused in terms of their personal efforts and faculties, without the right payment being given to them in lieu of such efforts, or all those who have mounting debts for which their earnings are insufficient.

 

  1. They establish Sala’at (الصَّلَاةَ) To establish Salat is perhaps one of the most highlighted and least understood and/or applied commandment of Allah. Whenever the word to establish Salat is mentioned in Quran, it means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran – basically establishing a permanent connection with Deen that remains connected permanently and strongly as we carry out our day-to-day activities. Also note that the establishing of Salat is mentioned only after the five fundamentals of Emaan and Spending of Amwal in spite of our love for it. This shows that the five fundamentals of Emaan and the spending of our Amwal for the benefit of everyone is much more significant and important commandment of Allah, even above in importance to Establishing of Salat and Committing to Zakat.

 

  1. They commit Zakat (الزَّكَاةَ): Salat is a system of societal benefits and betterment, which means that to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat, is part of parcel of establishing and maintaining this system of Salat. Committing to Zakat is basically 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 Salat.

 

  1. Fulfill their covenant when they make the covenant: this phrase can be interpreted in general terms in the sense of saying that they fulfill their covenant whenever they make a promise – which shows the importance of one’s word has to be adhered to in terms of practice and living up to one’s words. Additionally, it could also refer to the covenant with Allah – Since each and every one of us, when we have become Muslim, we enter into the ambit of Islam, are now abiding by the covenant that we have made with Allah.  Being a true Muslim, we need to keep in mind and fulfill this firm Meesaq/covenant with Allah at all times, which in a nutshell is for us as mankind.
  • to utilize all our faculties, resources, intellect and reasoning up to their maximum in seeking knowledge and Emaan; to have firm Emaan on Allah and Allah’s Ayaat;
  • upon utilization of our faculties, whatever we receive as Allah’s bounties (knowledge/wealth/efforts/ resources etc.), to spend out of it for the benefit of others, the whole of mankind and Allah’s creations;
  • to follow the Hidayah, the books of Revelations, by understanding the Hidayah through the use of our faculties, reasoning and intellect, following it through submission with our whole being;
  • to take Allah’s revelations/ the book of Scripture/ the Hidayah/ Quran as a great trust by Allah, through communicating Allah’s Revelations as is to others, without concealing it, associating anything with it, or amending it whatsoever and with respect to the society;
  • to be just/ beings of Qist and Adal at all times, even if we have to testify against our own selves, or our near and dear ones, to always remain steadfast with Allah in Justice and Haqq; and
  • to join, keep together, strengthen together the relationships, such as between husbands and wives, the members of community and the whole Ummah, helping and supporting each other at all times and making sure everyone remain connected and strongly bonded with each other.
  • to parents do Ahsan and to Quraba, Yateem, and the Miskeen; to speak to people with Ahsan and to establish Salat and committ to zakah and to loan Allah a Qarz-e-Hasna.

This is our Covenant with Allah and this is what we all need to keep in mind and follow at all times.

 

  1. They are the Saabirrina (الصَّابِرِينَ) in the Ba’saa (الْبَأْسَاءِ) and the destruction, and in the times of the Ba’asi (الْبَأْسِ). When Allah says they are the Saabrina, it means they strive, make efforts with their whole being, are persistent in terms of striving towards getting out of the situations as described in the later part of this phrase. As we know the S’abireen (الصَّابِرِينَ) are those who do continues efforts and their chrematistics are explained in details in Quran in the ayah 2:157 as “… 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” Here in this ayah the phrase “to Allah we will return” shows their utmost faith and tawakul on Allah. As explained by this ayah, as Sa’bireen they are persistent in their effort’s day in day out until they are out of these situations.

The people who do the above – with detailed set of deeds, actions and Emaan are the ones who are as per Hidayah and these are those who are the truthful/sincere and these are the Muttaquun (الْمُتَّقُونَ).

C-    IMPLEMENTATION IN TODAY’S LIFE

This Ayah is one of the ayahs of Quran, which gives us a complete Quranic guidance in just few phrases, the foundations of which, is the approach by Quran that, there are no ritual or physical movements in any of these basic commandments of Deen but the basic foundation of Allah’s Deen is Emaan.  The basic Quranic guidance as summarized in this ayah that we can practically apply in our day-to-day life are the following 5 basics:

  1. Emaan on Allah means Emaan on Allah’s Ayaat – both Words of Allah (As in Quranic Ayaat) and Work of Allah (As in Creations of Allah). The concept of Kufr as an opposite of Emaan means the act of concealing, rejecting and denying Allah’s Ayaat, Malaik, Kitaab, Nabi/Rasool & Akhira. If Someone is not utilizing all of his/her Allah’s Given faculties, the six senses including the faculties of reasoning and intellect in pursuit of the knowledge of any of these leading to firm and complete conviction- Emaan, then that person is in fact rejecting, denying and concealing the basic foundations of Emaan. We have to have Emaan on All of Allah’s Anbiya and Rasool on equal footings with Emaan on Allah’s Kitaab, Malaik and Emaan on Akhira. Being a true Muslim, the criteria is to have complete and utter submission with our whole being to and following of Allah’s Hidayah as per Quran, being a true Aabid of Allah only, means following Allah’s laws and regulations as per Quran only when it comes to matters of Deen.
  2. Another important foundation of Deen is the requirement that whatever Allah’s Fadal/bounties & Na’mat Allah has given us, we have to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others, be it our wealth, property, valuables, our faculties, our resrouces, or our knowledge – each and everything has to be spent for the benefits of others- the priority on whom these are to be spent on have been highlighted as Qurbaa(الْقُرْبَىٰ, Yataama (الْيَتَامَىٰ), Miskeen (الْمَسَاكِينَ) Ibna-s-Sabeel (ابْنَ السَّبِيلِ), one who asks and Riqaabi(الرِّقَابِ).
  3. Establishing Salat and Commitment to Zakat are two concepts which are interlinked and highlighted time and again in Quran- which not only means setting up and establishing a system in accordance with permanent and strong connection to and built on the foundations of Deen, with basic pillars of Justice, care and compassion for each member of the society; but also taking care and contributing to the welfare, upkeep and running of this system through one’s own efforts, wealth, valuables, activities within this system, with the basic focus to do Tazkiya- clean Allah’s Fadal by spending for the benefit of others.
  4. Being a true Muslim, not only should we always keep our promises, but we also need to honor our covenant with Allah- which is to utilize all our faculties, resources, intellect and reasoning; to have firm Emaan on Allah and Allah’s Ayaat, to spend for the benefit of others, to understand and follow the Hidayah, to take Allah’s revelations as a great trust by Allah, to always remain steadfast with Allah in Justice and Haqq; and to join, keep together, strengthen together everyone.
  5. To be a persistent in struggle and making efforts (Saabir) is the best solution for any situation. As we know the characteristics of Sabireen are 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 test and trails where they pass through these struggles, calamites, hardships, poverty etc. on the basis of their pure Emaan; who when calamity strike them, they know everything including our own selves are from Allah, with their utmost faith and tawakul on Allah and on the certainty of Akhira with their life and all such situations being a temporary ones. Even if we are struck with a calamity, hardship, poverty or any adversity, we strive towards getting out of that situation through Sabar – i.e., we get out of any trouble through the help of persistent effort, perseverance, Tazkiya and nourishment through Zakat and submission to the Deen.

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/

 

BARRE (بِالْبِرِّ) BIRRA (الْبِرَّ), normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of following broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In a nutshell in Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference – 2: 44 , 2:177 , 2:189 , 2:224 , 3:92-93 , 3:193 , 3:198 , 5:02 , 6:59 , 17:67-68 , 19:14 , 19:32 , 52:28 , 58:09 , 60:08 , 76:05 , 80:14-16 , 82:13 , 83:18.

 

WAJAHU (وَجْهَهُ) & WAJHU (وَجْهُ) WAJHIKA (وَجْهِكَ) & WAJHUKUM (وُجُوهَكُمْ) – your Wajhu – means in front of something or in opposite of something. Alwajah is that side or part of something that becomes apparent before other sides or parts. The basic characteristics of its meanings is in terms of something becoming apparent or obvious in the beginning, initially or the first time before anything else. Since the part of the human body that becomes apparent the first before other parts, is the face, the word is also used to mean face and it is also used in the meaning of the whole human body but in terms of turning face towards or tuning complete attention towards something. Therefore, when Allah has mentioned in the ayah 2:112 to say Man Aslam Wajahu Allahhi, means Aslam (Refer #15 meanings defined under Salam, Islam, and Aslam) turning one’s complete attention, focus towards Allah.  The word is also used in the meanings of face, countenance, expressions, features or visage. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity for instance in the ayah 33:69 the word is used in the same meanings for Nabi Mosa as “ And he, in the sight of Allah , was honorable, worthy, distinguished, dignified”. The word is also used in the meanings of objective, course, purpose, direction or desired destination. Therefore, in Quran whenever the phrase Wajahi Allah is used in Quran including in the ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. Therefore in the ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah (as the desired destination by following the laws of Allah) , and it is they who will be the successful” and these are the same meanings used in the ayah 2:114 as well. X-Reference – 2:112 , 2:114 , 2:144 , 2:148-150 , 2:150 , 3:45 , 3:72 , 3:106-7 , 5:06 , 6:79 , 10:26-27 , 16:76 , 18:28-29 , 28:22 , 30:38-39 , 33:69 , 67:27 , 80:40.

 

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.

 

AKHIRA (الْآخِرِ) AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events/things/people/generation etc. that after which there is nothing further of the same series. The last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e. Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e. the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 2:86 , 2:114 , 2:126 , 2:200-201 , 2:203 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.

 

MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It doesn’t mean Angel’s with wings as widely understood and translated. The word Malaik basically means powers or forces; shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has also the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Also refer Ayah 97:4 “descend therein by the permission of their Rabb for every matter”. In a nutshell Malaik are basically 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. 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”. This means that after Allah, the Malaik has done Sajda only for Adam on the basis of being taught Names by Allah refer Ayah 2:30-34.  X-Reference – 2: 30-34 , 3:124-125 , 6:8-9 , 7:11 , 15:28-30 , 16:32-33 , 17:95 , 25:21-22 , 33:42-43 , 35:01 , 38:71-73 , 41:30-31 , 43:60 , 66:4-6 , 74:31 , 89:22 , 97:04.

 

KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah. 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.

 

NABI’, AN’BIYA (أَنْبِيَاءَ) NABO’AT (وَالنُّبُوَّةَ) NABIYYUN (النَّبِيُّونَ) Nabiyyun is the plural of the word Nabi. The word Nabi normally translated as prophet, which is an incorrect translation, since it has nothing to do with the concept of prophecies or the person who gives prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It’s also used in the meanings of news, condition, situation, or an expression of actual facts, events and situations. This information could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. Nabi as per Quran is someone who communicates such information/naba which is devoid of lies, fabrications or falsehood and which would result in benefits and giving advantage; and on whom Allah has bestowed Nabo’at. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Therefore both the words Nabi and Nabo’at are the combination of both these set of meanings –  for instance refer the ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people, “Be my Aabid rather than Allah’s.” Rather, would say, “Be people of the Rabb, according to the book you learn and study.”Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as in the ayahs 6:89, as well as the ayah 45:16, whereas in the ayahs 29:27 and 57:26, only the two words of this phrase “An Nabo’at wa Al Kitab” are mentioned showing that Kitaab includes Hikmat, means a NABI has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 2:31-33 , 2:61  , 2:91 , 2:136 , 2:246-247 , 3:79-81 , 6:89 , 9:94 , 10:53 , 12:36-37 , 19:56 , 26:69 , 29:27 , 45:16 , 54:4 , 57:26 , 58:6-7 , 64:5 , 66:3.

 

QUR’BAA (الْقُرْبَىٰ) QURABAA (الْقُرْبَىٰ) AQABIREEN (الْأَقْرَبِينَ) & QARB, QAREEB, & QURBAAN the basic characteristics are to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would means all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It’s in the sense of seeking the qualities of Allah to be reflected in one’s being and to follow the God-Given Laws as perfected and given by Allah in the form of Deen in Quran. X-Reference – 2:83 , 2:180 , 3:167 , 3:183 , 4:07 , 4:36 , 4:43 , 4:135 , 5:08 , 5:27 , 5:82 , 5:106 , 6:151-152 , 9:28 , 9:52 , 9:113 , 11:64 , 17:32-34 , 18:81 , 21:109 , 22:13 , 26:214 , 30:38 , 34:37 , 34:50-51 , 35:18 , 51:27.

 

YATAMA (وَالْيَتَامَىٰ) & YATEEM the word Yateem normally translated as Orphans, but as per Quran a Yateem is not just an orphan, i.e. a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be all alone or no one else in the world. Therefore, when in the ayah 4:127 “concerning the ‘Yataam-an-Nissa’ to whom you do not give what is decreed for them – and you desire to marry them” is not talking about marrying orphan girls at all. This phrase ‘Yataam-an-Nissa’ is those Nissa who are left all alone in the world, so they don’t have anyone to stand up for their rights or to take care of them. The word Yateem is therefore is a person who is left all alone in the world, and is not able to take care of him/her self. Most often this is for a temporary period, may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore, orphans are usually called Yateem because of these characteristics of the meanings of the word Yateem. To take care of Yatama and Miskeen, to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of him/her. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. X-Reference – 2:83 , 2:215 , 2:220 , 4:2-10 , 4:36 , 4:127 , 6:152 , 8:41 , 17:34 , 18:82 , 59:7 , 76:8 , 89:17 , 90:15 , 93:6-9 , 107:2.

 

MASAKEEN (وَالْمَسَاكِينِ) MISKEEN, SAKOON, ASKAN; The word Sakan or sakoon is normally used to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who is unable on a permanent basis or who does not have the ability to take care of him/her self; either is poor in a permeant poverty situation, or old age person or someone with permanent disability, or someone whose responsibilities such as those towards himself/herself or his/her family is beyond the means that he/she can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored/disrespected/discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. X-Reference – 2:35 , 2:61 , 2:83 , 2:184 , 2:184 , 2:248 , 3:112 , 5:95 , 6:13 , 6:96 , 7:19 , 7:189 , 8:41 , 9:26 , 9:60 , 9:103 , 10:67 , 14:14 , 14:45 , 16:80 , 23:18 , 28:72-73 , 30:21 , 32:26 , 40:61 , 42:33 , 48:4 , 48:26 , 65:06 , 68:24 , 89:18 , 90:16 , 107:03.

 

SABEEL & IBN-S-SABEEL (ابْنَ السَّبِيلِ) NEW normally translated as travelers or wayfarer, but the word is a combination of two words, Ibn is used in the Quran in the meanings of bani as in Children for instance Ibn-e-Adam or Bani adam would mean Children of Adam or Easa ibn e Maryam would mean Easa son of Maryam.  Ibn is also used in Quran in the meaning of building or making or laying the foundation for something, for instance as used in the ayah 66:11 “…said my rab, ban for me a baitan in jannat…”  here the meanings are used in the meaning of making or building. Sabeel means a way, an option, a path. For instance in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path, way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e. the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. Therefore where ever the phrase Ibn-s Sabeel is used in Quran, it means through our wealth and resources making/building/construction a way out for those who really are in need of a way out. It includes all such people who are homeless (without physical or emotional place to call their home – the safe place), distressed, oppressed, burdened, distressed individuals who are seeking for an exit but unable to get one from their current situations. The phrase Ibn-s-sabeel is used in the ayah 2:177, in terms of those for whose purpose ones’ wealth should be spent. It’s used in the similar meanings in the ayah 2:215 i.e. spending of wealth on them in spite of love of wealth. The phrase when used in 4:36, is used in the meanings of doing Ahsan to Ibn-s-Sabeel. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.

 

RAQABATIN & RAQ’AAB (الرِّقَابِ) NEW normally translated as freeing of slaves, it does not mean slaves or necks only, it has much broader meanings and interpretations where ever the word is used in Quran. Basically, it used in the meanings of being held captive, indebted, suppressed, and or oppressed in any manner whatsoever. The word is defined in the ayah 9:60 “Indeed the Sadaqat are for the Fuqara and the Masakeen, and … for those whose hearts (Qalobohom) and Riqaab are indebted/held captive”.  Here the word Riqaab is further clarified in terms of people whose Qalb (hearts and minds) are captives/indebted by someone else. These could be those farmers who work in the agriculture fields held captive by the feudal lords who hold their generations after generations, under the mounting debt of money and without any payment for their work and efforts, basically held as slaves. It could also include those people who got trapped into the mounting debts. The word is used in the similar meanings in the ayah 4:92 the phrase “…Free the Raqabatin Mominatin” does not mean freeing the slave momin only. The same phrase is used in the ayah 5:89 in terms of “..Free the Raqabatin…”. Therefore, any such person who is not free as per the freedom of choice given as a due right to each and every human being and is not treated with respect and dignity, being exploited and traded, being used and abused in terms of the persons efforts and faculties, without the right payment in lieu of such efforts, or any person who has mounting debts that his/her earnings are insufficient to pay back. X-Reference – 2:177 , 4:92 , 5:89 , 9:60 , 47:4 , 58:03 , 90:3 .

 

SALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى) S’ALAWATUN (صَلَوَاتٌ) Yusallona (يُصَلُّونَ) Sallo (صَلُّوا) – basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not like a temporary connection that could be disconnected and then connected again, and disconnect again and so on so forth. Popular Arabic word “اتصالات” (Itti Salaat) and a whole ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in all Arabic countries including Saudi Arabia, the functional name of this ministry or institution is “مواصلات” (Mawa Salaat) that is also derived from the word (Salaah). The institution “الاتصالات” (Al itti Salaat) and its constitutional functions “مواصلات” (Mawa Salaat) or “اتصال” (Itti Sal) is to do with the role of this department as “installation and administration of all communication networks”, making road ways, establishing transport links, junctions and conjunctions”. Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the Arabic word” اتصالية” (IttiSalyah). In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e. put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). This shows the meanings of the word as blessings, honor, magnify, bring forth, follow closely, walk/follow behind closely, committed, to remain attached, to contact or to be in contact or establish contact; link/bond/connect, remain attached, continue contact, follow closely or commitment, i.e. a word which implies to go/turn towards. In a nutshell, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen that remains connected permanently and strongly as we carry out our day-to-day activities. The word Mu’salli (مُصَلًّى) and Mus’alleen is used in Quran 4 times in the meanings of those who establish and commit to salat for instance in the ayah 2:125; 70:22; 74:43 and 107:04.  The Word S’ALAWATUN (صَلَوَاتٌ) has the same meanings and it appears in 2:157, 2:238, 9:99, 9:103, 11:87, 22:40- all used in the meanings of being permanent connected in terms of Allah’s revelation, Rabobiat, Rahmat and Blessings through the system of Salaat. X-Reference – 2:83 , 2:110 , 2:125 , 2:157 , 2:238 , 4:102 , 9:97 , 9:99 , 9:103 , 10:87 , 11:87 , 14:29 , 22:40 , 33:43 , 33:56 , 38:56 , 48:23 , 63:10 , 70:22 , 74:40-47 , 75:31-31 , 82:14-15 , 107:1-7.

 

ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. In fact, as per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given, one has to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others.  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, knowledge, faculties and efforts for the benefit of others, 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.

 

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.  

 

BA’SAMA (بِئْسَمَا) & BA’ISA (َبِئْسَ) BAS’AA (الْبَأْسَاءِ) & BAS’AAI (الْبَأْسِ) MODIFIED normally translated as wretched, evil or punishment, but the word basically means earning of or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty could be because of one’s own action. For instance, in the ayah 18:02, the word ‘baas shaded’ is used instead of Extreme Azaab, as an opposite word of ‘Ahsan Ajar’ the phrase “…straight, to warn of Baas Shadeed/severe …and to give good tidings to the Momineen who do righteous deeds that they will have a Ahsan Ajar” which means that the word Baas here in basically means to face extreme hardship, difficulty and problems as a consequences of and as a recompense of their wrongful acts and Kufr. Similarly, in the ayah 7:04 the same word is used as a form of Azaab, a punishment as a consequence of their own deeds and actions. The word is used in similar meanings in the ayah 2:214. The word is also used alongside with the word Zarar (Damage & Destruction) as a means to wake up/shake up a nation from their Kufar for instance in the ayah 6:42 “And we have sent Messengers to ummath before yo; then we seized them with Baasai and hardship/destruction/damage so that perhaps they might humble themselves”. Similar context and meanings are used in the ayah 2:214 “..those who passed on before you were struck with Zarre (Destruction/damage/hardship) and Basaa and they were shaken (Zalzelo) until their Rasool and those who have Emaan, said when will the Nasar of Allah will come..” Similarly, in the ayah 7:94 “We sent to no city a Nabi, except that we seized its people with Basaa and Zarre that they might humble themselves”.  At times the only way one can open his/her eyes and wake up is when the person is shaken to his/her ground by such situations. In the ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah, which is the basic meaning of ABD (عۡبُدُ) A’EBADI (عِبَادِهِ) TA’BUDUNNA (تَعْبُدُونَ) NA’BADO نَعۡبُدُ i.e. one has to do efforts and go through difficulties first for a temporary period in order to achieve true benefits of and comforts later for a long term. X-Reference – 2:90 , 2:93 , 2:126 , 2:177 , 2:206 , 3:151 , 3:162 , 4:84 , 5:62-63 , 6:147-148 , 7:4-5 , 7:97-98 , 7:150 , 8:161 , 9:73 , 11:36 , 11:98-99 , 12:69 , 18:06 , 22:13 , 39:72 , 58:08 , 62:05.

 

TAQWA (َاتَّقُوا) & MUTTAQUEEN (مُتَّقِينَ) MUTTAQUOON (الْمُتَّقُونَ)TATAQUOON (تَتَّقُونَ) those who do Taqwa: Muttaqueen are those who are at the highest level of being a Muslim – by doing Taqwa- The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2: 21 , 2:44 , 2:123 , 2:177 , 2:180 , 2:224 , 3:15 , 3:101-102 , 3:114 , 5:02 , 5:93 , 6:51 , 6:153 , 9:123 , 13:34-37 , 38:28 , 47:15-17 , 91:08 , 92:17-18 , 96:12.

 

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