Surah Al-Baqarah Ayah No. 196 to 203
Surah Al-Baqarah Ayah #196-203 (2:196-203)
A- Translation
١٩٦ وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
[Quran 2:196] And complete the Hajj (الْحَجَّ) and the Umrah (الْعُمْرَةَ) for Allah. But if you are prevented, then obtain whatever is affordable of the Hidayah (الْهَدْيِ). And do not Tahliqu (تَحْلِقُوا) your Ru’uusa (رُءُوسَكُمْ) until the Hidayah (الْهَدْيُ) has reached its destination. And whoever among you is sick, or has a hurt to his Ra’sihi (رَأْسِهِ), then redemption of Siyaamin (صِيَامٍ) or Sadaqatin (صَدَقَةٍ) or Nusukin (نُسُكٍ). And when you are secure, then whoever will receive the benefits with the Umrah (بِالْعُمْرَةِ) during the Hajj (الْحَجِّ), then obtain whatever is affordable of the Hidayah (الْهَدْيِ). But whoever cannot find, then Siyaamu (َصِيَامُ) for three days during the Hajj (الْحَجِّ) and seven when you have approached, these completes ten. That is for those who are not present at the Masjid il Haram (الْمَسْجِدِ الْحَرَامِ). And observe Taqwa (اتَّقُوا) of Allah, and know that Allah is severe in retribution.
١٩٧ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ ۚ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ
[Quran 2:197] The Shahar (أَشْهُرٌ) of Hajj (الْحَجُّ) are known, so whoever make the Hajj (الْحَجَّ) obligatory in them, there shall be no Rafas’a (رَفَثَ), nor Fasooqa (فُسُوقَ), nor quarrelling during the Hajj (الْحَجِّ). And whatever Khairin (خَيْرٍ) you do, Allah knows it. And prepare for the task, for indeed, the Khaira (خَيْرَ) preparation is that of Taqwa (التَّقْوَىٰ). So, observe Taqwa (وَاتَّقُونِ) of ME, O those of intelligence.
١٩٨ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ ۚ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ
[Quran 2:198] There is no blame on you to seek Fazalan (فَضْلًا) of your Rabb (رَبِّكُمْ). So, when you Afaztum (أَفَضْتُمْ) of Arafaatin (عَرَفَاتٍ), then do Zikar (فَاذْكُرُوا) of Allah with the Mashar (الْمَشْعَرِ) il Haraam (الْحَرَامِ). And do Zikar (اذْكُرُوهُ) of Allah as Allah has given you Hidayah (هَدَاكُمْ). Although, indeed, you were, before that, among the misguided.
١٩٩ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 2:199] Afterwards, Afezu (أَفِيضُوا) from where the people Afaaz (َأَفَاض), and do Astaghfir (اسْتَغْفِرُوا) of Allah. Indeed, Allah is Ghafurun (غَفُورٌ) Raheem (رَحِيمٌ).
٢٠٠ فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ
[Quran 2:200] And when you have determined your Manasik (مَنَاسِكَكُمْ), then do Zikra (فَاذْكُرُوا) of Allah as you do Zikar (كَذِكْرِكُمْ) of your parents, or even stronger in Zikran (ذِكْرًا). And among the people is the one who says, “Our Rabb (رَبَّنَا), give us in this world,” but they will have no share in the Akhira (ذِكْرًا).
٢٠١ وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
[Quran 2:201] And among them is the one who says, “Our Rabb (رَبَّنَا), give us Hasanatan (حَسَنَةً) in this world, and Hasanatan (حَسَنَةً) in the Akhira (الْآخِرَةِ), and protect us from the Azaab (عَذَابَ) of the Fire.”
٢٠٢ أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ
[Quran 2:202] Those will have a share of what they have earned. And Allah is precise in accountability.
٢٠٣ وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ ۚ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ
[Quran 2:203] And do Zikar (وَاذْكُرُوا) of Allah during the counted days. But whoever hurries in two days then no Is’m (إِثْمَ) upon him/her, and whoever delays then no Is’m (إِثْمَ) upon him/her, provided he/she is a Muttaqi (اتَّقَىٰ). And observe Taqwa (وَاتَّقُوا) of Allah, and know that you will be assembled before Allah.
B- THE CONCEPT:
Keeping in mind the context in the earlier ayahs 2:188 to 195, the divine guidance, in terms of what we should do in case any aggression or hostility, how we should or should not spend our Amwaal and how we should endeavor to be Mohsin at all times, then these subsequent ayahs 2:196 to 203 which are also a follow up of the earlier ayahs from 2:158 to 2:162 wherein a set of instructions were given as a concepts of taking and learning the divine guidance from Hidayah, the process of Hajj thereof, and the implementation of the said Hidayah as understood via Hajj in terms of practically living the Hidayah as Umra. The ayah 2:196 “And complete the Hajj and the Umrah for Allah” Allah is giving an explicit instruction to complete the process of Hajj, as a process of investigations, thinking, evidence collecting, understanding the divine guidance and thereafter the Umrah, as in whatever has been understood, now needs to be implemented in practical terms by living one’s life in accordance with the Hidayah. Both of these, the process of understanding the Hidayah (the Hajj) and implementing it practically by living it (the Umra) is to be completed as a main duty and obligation being a Muslim towards our creator- Allah. However “.. if you are prevented, then obtain whatever is affordable of the Hidayah..” is telling us that to obtain whatever is our affordability i.e., whatever we can understand and practically implement of the Hidayah; it has to be done; even in case if we are prevented from completing that process to the completion of the complete Hidayah for any reason.
The next phrase “..and do not Tahliqu your Ru’uusa until the Hidayah has reached its destination…” is talking about Allah’s immense wisdom and kindness in terms of telling us that we must not alter our priorities of getting hidayah, until we are able to completely implement the Hidayah in our life which is the final destination of Hidayah. The next phrase is again a relaxation from Allah for us in the process of Hajj and Umran in terms of two such conditions (1) “..and whoever among you is sick,..” that is if one is sick or suffering from any illness because of which is unable to complete the process of Hajj and Umrah, or the second situation is (2) “..or has an Azzan (أَذًى ) to his Ra’sihi..” that is if there is any major change in terms of one’s priorities, due to some emergencies or urgencies or any crises situation, “… then redemption of Siyaamin or Sadaqatin or Nusukin.” This phrase is telling us that if anyone is going through any of the two defined situations, then instead of focusing on the process of Hajj, learning hidayahs, and then implementing it via Umrah, the person should focused on taking care of the situation while at the same time, the person can do either S’iyaam (in terms of self-control and self-discipline) or Sadaqatin (through whatever means and ways one can spend for the benefit of others, with the purity of heart and mind, with strong link of one’s intentions and deeds with sincerity, honesty and purity) or Nusukin (in terms of whatever way one can cleanse or purify oneself by straightening eeman and following Allah’s commandments as per Deen-e-Islam).
The next phrase is the continuation of the previous two situation, identifying that when a person is out of those two situations as defined above by saying that “…And when you are secure, then whoever will receive the benefits with the Umrah during the Hajj, then obtain whatever is affordable of the Hidayah…” this phrase again is telling us that when a person has overcome whatever life has thrown one’s way, then the person should resume the process of Hajj and Umrah by learning and implementing the hidayahs, and should get the benefits from that implementation of whatever one has been able to receive and implement the Hidayah. The next phrase “.. But whoever cannot find, then Siyaamu for three days during the Hajj and seven when you have approached, these completes ten.” Is basically addressing all those people who in spite of getting a peaceful life- i.e., they are not facing any such life threatening or crises situation, but still are unable to implement hidayah (Umrah) of whatever they have been received hidayah from the process of Hajj; then they should do Siyaam of three days during the process of learning hidayah and 7 days when they have approached it for implementation, making a total of ten S’iyaam. However, the next phrase “That is for those who are not present at the Masjid il Haram. And observe Taqwa of Allah, and know that Allah is severe in retribution” is telling us that this whole process of hajj and umrah is not for those who have already established a place or a community where everything is running as per Allah’s commandments (Masjid il Haram). This is only for those who are not present in the Masjid il Haram, or who do not live in the Masjid il HARAM, means those people who are still unable to establish a place or community where Allah’s laws are completely implemented. As we all know at the present times, there is no masjid il Haram established where people are living and everything is running as per Allah’s commandments. Therefore this application of whole process of Hajj and umrah along with Siyaam of these 10 days would be applicable for each and every one of us, who is unable to implement (Umrah) and take benefit of the Hidayah even after whatever Hidayah has been made clear to us through the process of Hajj.
The next ayah 2:197 “The Shahar of Hajj are known…” is telling us that the period of Hajj, is determined, known to each and every one of us. At any point of our life as Muslims, we do become aware of the need to understand and follow the divine guidance ourselves by going through the process of Hajj. Therefore the next phrase “.. so whoever make the Hajj obligatory in them..” Tells us that whoever makes a firm determination to undertake this process, then “…there shall be no Rafas’a, nor Fasooqa, nor Jidaala during the Hajj..” as per the meaning of the word Rafas’a without Nisaukum and along with Fasaq and Jadaal (as quarelling or fighting), this phrase means that during this process of Hajj, there cannot be any interactions which is devoid of Haqq, or going against someone’s Haqq, or approaching someone or interacting or dealing with others in a quarrelling, dispute or fighting manner or with the intention to create Fasaad. Neither there could be any act which is reflective of being defiantly disobedient, non-compliant by crossing the boundaries of the rules, laws regulations and commandments as given by Allah in Quran. The next phrase “..And whatever Khairin you do, Allah knows it…” This phrase is basically telling us that our conduct and behavior during the process of Hajj should be Khair – that we should be doing things and giving to others, and spending for the benefit or well-being of others that is aligned with their most needed and desired needs and requirements, with the basic intention of doing Ahsan for others. The next phrase “And Tazawwidu تَزَوَّدُوا (prepare for the task), for indeed, the Khaira preparation is that of Taqwa…” Here the preparation for the task is referred to the process of Hajj and Umrah and for the preparation of this task, the best preparation is Taqwa – meaning abiding by Allah’s Rules and boundaries by being extra careful. Therefore, subsequently Allah says “So, observe Taqwa of ME, O those of intelligence.” Whereby observing Taqwa has been linked with the aspect of intelligence and understanding as it’s the smartest thing to do.
The next ayah 2:198 “ There is no blame on you to seek Fazalan of your Rabb…” While the process of Hajj and Umra, seeking Allah’s Fazal is not only allowed but encouraged as per Quran. As we know Fazal means all those Allah’s bounties that help us to live life as comfortably as we can. The next phrase “.. So, when you Afaztum of Arafaatin, then do Zikar of Allah…” It means seeking Fazal of your Rabb, and when you have fulfilled your needs and desires up to their satisfaction of elevation or distinction or pride, then do Zikr or Allah. Here the word Zikr is used in the meanings of remembering and being grateful (in terms of doing Shukar) of Allah for all of Allah’s blessing. Indebted with all of Allah’s favors, we should express this gratitude by following what Allah has commanded in Quran through our actions and deeds. The phrase “..do Zikar of Allah with the Mashar il Haraam.” Means that doing Zikr, Doing Shukar with the Mashar il Haram – basically used in the meanings of humbly, submissively, respectively and honorably follow Allha’s hidayahs along with Mashar il Haram (Allah’s commandments which as define prohibitions – that were prohibited and sacred- which are amazing and respectful) from the depth of our hearts, which is the Taqwa of the hearts. Therefore the next phrase is closely aligned with this gratitude that “..And do Zikar of Allah as Allah has given you Hidayah. Although, indeed, you were, before that, among the misguided. “.. shows Allah’s immense favor on the mankind in terms of Hidayah- the Kitaab – the Quran, as without it we all would have been astray and misguided. Therefore, as a feeling of ultimate gratitude is required to do Zikr and Shukar, not in terms of verbal gestures but though our deeds and behaviors of following the commandments of Allah and respect the prohibitions ordained in Quran.
The next ayah 2:199 “Afterwards, Afezu from where the people Afaazu, and do Astaghfir of Allah. Indeed, Allah is Ghafurun Raheem. This ayah is again telling us that fulfilling our needs, requirements, hunger or thirst up to our own satisfaction is an explicit instruction while at the same time doing Astaghfir of Allah, meaning making sure that we remain shielded and protected against the impacts of wrong path such as pain, suffering, immorality Etc by being in the protection of Allah, through Allah’s Hidayah – therefore here it means that while we seek to satisfy our needs and requirements of this worldly life, we keep on following the right path which would cover, hide and protect us from the harmful impacts of wrong path.
In the next ayah 2:200 “And when you have completed your Manasik, then do Zikra of Allah as you do Zikar of your parents, or even stronger in Zikran” is telling us that when we have determined the process of Hajj and Umra in totality then we should do Zikr of Allah as we do Zikr of our parents. As per the meaning of Zikr, which is all the hidayahs, favors, bounties and commandments which we need to remember, understands and follow, in this phrase Zikr of our parents, means we always remember their teachings, always utterly and humbly grateful by realizing all that they have done for us. Coming from that feeling of gratitude we try our best to live up to their expectations of us, in whatever ways and means we can repay them. Allah is telling us that similarly or more then that, we should do Zikr of Allah – like our parents, we need to realize all that Allah’s has given to us as Na’imat and Fazal and bounties and we should return those favors by following Allah’s commandments in Quran; through our deeds. Our gratitude towards Allah should be even in greater Shiddad – i.e., stronger in intensity and submission, gratitude and shukar – as deeds.
The next phrase of this ayah and the next ayah is telling us two types of people (1) First type “ And among the people is the one who says, “Our Rabb, give us in this world,” but they will have no Khalaaq in the Akhira.” Is describing such people who are more focused on this worldly life, and desire, make Duaa, seek with all their efforts and striving the benefits of this worldly life. To them Allah is saying that they will not have any share in the hereafter. They would get what they desire in this temporary life only but not for the hereafter, wherein they will abide forever. (2) Second Type “2:201 – And among them is the one who says, “Our Rabb, give us Hasanatan in this world, and Hasanatan in the Akhira, and protect us from the Azaab of the Fire. 2:202- Those will have a Nasiibun of what they have earned. And Allah is precise in accountability” are those types of people who strive for both the worlds, they make duaa for, seek with their whole being, strive for this world and the hereafter both to be Hasanatan, i.e. the best of the best and accordingly their deeds and actions, not only give them benefits, Na’mat (in all its meanings) of this world as well as they get the best retribution of their deeds in the hereafter wherein they will abide in forever.
The ayah 2:203 “ And do Zikar of Allah during the counted days. But whoever hurries on in two days commits no ISM, and whoever delays commits no ISM, provided he/she is a Muttaqi. And observe Taqwa of Allah, and know that you will be assembled before Allah.” We can take this ayah in two ways. (1) It is referring process of learning, understanding and implementing Allah’s hidayahs in this short period of life, metaphorically 2 days, so everyone has to do it sooner or later but as long as the person is a righteous person, staying within the boundaries of Allah, observing Taqwa, that person is fine. (2) It is resuming the discussion on the process of Hajj in terms of telling us that it does not matter whether one complete the process in short period or a long one, what matters is that if one is being a Muttaqi during the process while being certain of the day of Akhira – of the fact that one day we will all be assembled and gathered in front of our Rabb, where we would be held accountable for our deeds.
C- IMPLEMENTATION IN TODAY’S LIFE
The message that we can receive from these ayahs from the ayah 2:196 to 2:203 that we can truly implement in our life is that the process of Hajj (seeking of the truth) and the Umrah (the implementation of the hidayahs) is an extremely important one and each and every one of us has to undertake it for Allah as our basic obligation as a Muslim. While we carry out a whole process of Hajj, i.e, the process of information gathering, evidence collecting, thinking, reflecting on Allah’s Ayahs in order to understand the divine guidance and while whatever of the Hidayahs we understand we implement practically in our life; at the same time, we have to keep in mind that seeking Allah’s bounties in order to fulfill our needs and requirements and to seek the benefits and success for both the worlds is not only allowed, but is also an encouraged aspect of the divine guidance. Seeking to be successful in both the worlds is the mark of a Muttaqqi. While at the same time doing Zikr and Shukar, i.e. being utterly and completely in gratitude to Allah for Allah’s immense Na’imat, Fazal and Hidayahs, we have to always strive to reflect this gratitude through our deeds by following the commandments of Allah as mentioned in Quran.
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/
HAJJ (حَجَّ) basically means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eitgh Hajjan” here the word is used in the meaning of the years as in eight years. The word also shares the same characteristics of meanings as the word Hujjat as in argument, investigation, enquiry or gathering of information through the use of reasoning and faculties as in the ayah 40:47 “as in argue, investigate, enquiry, asking amongst themselves” or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in the ayah 6:149 the phrase قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ – Say that to Allah belongs the Hujjat Al Baaligha” referring to the Quran as the conclusive, best argument/evidence. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence/ truth- a whole process of getting out from darkness to the light of Allah’s Hidayah and to come back to the pure and good fitrat of our nature as per our birth. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence, Tazkiyaah (cleaning/cleansing) of soul. This brings out a person from the darkness to the light, through the understanding of Hidaya. In that process out of which not only one gets the understanding of the Hikmat/wisdom behind Allah’s Deen, also gets to witness the benefits of it with their own selves, once truly follow the hidyah, as referred in the ayah 22:28 “That they may witness the benefits for themselves, and during the period of knowledge, may do the Zikr of Allah’s name upon the Rizq that Allah has provided. So, consume from it, and spend for the benefit of the Faqueer”. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fadal/Fazal for the benefits of others. X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.
UMRAH (الْعُمْرَةَ) & E’TAMARA (اعْتَمَرَ) E’MARAT & Ma’moor is used in the meanings of lifetime, age, or life or spending one’s life. For instance, in the ayah 35:11 the word Moa’mar is used to define an aged person. It’s used in the same meanings as age in the ayah 16:70 and 22:5. Similarly in the ayah 10:16 “Say if Allah willed I would have tatloo it to you, nor Allah would have it known to you for I had remained among you a U’maran before it..” Here the word is used in the meanings of Lifetime. The word is also used in Quran in the meanings of living, maintaining, establishing etc. for instance in the ayah 9:17 “it is not for the Mushrikeen to Ya’muru the Masjid of Allah…” The word is used in the similar meanings of maintaining, establishing, taking care or looking after in the ayah 9:18 as well. Similarly, in the ayah 30:9, the phrase Al’ard wa U’maruha is used in the meanings of building, maintaining, establishing and living on the earth. Therefore, E’marat means building and maintaining as in the Ayah 9:19. Ma’moor means appointed, established and maintained for instance in the ayah 52:4 in the phrase of Al-Ba’ait Al Ma’moor. X-Reference – 2:158 , 2:196 , 9:17-19 , 10:16 , 15:72 , 16:70 , 21:44 , 22:5 , 16:18 , 28:45 , 30:9 , 35:11.
HIDAYAH & HADAA (هَدَى) HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give 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.
TAHLIQU (تَحْلِقُوا)NEW normally mistranslated as trimming or shaving, but the characteristics of this word is derived from the word Halaq as in throat for instance in the ayah 56:83 “Then why not when it reaches the Al-Halqoom (the throats)..”. When it’s used as a helping verb of the word Rau’usa as in the ayahs 2:196 the phrase Tahliqu Ra’usukum (تَحْلِقُوا رُءُوسَكُمْ) or 48:27 the phrase Halaqueena Rau’usukum (حَلِّقِينَ رُءُوسَكُمْ) it is used in the meanings of lowering, reducing, giving lesser importance or dropping, lessening, or decreasing the significance of Rau’sa. X-Reference – 2:196 , 48:27 , 56:83.
RAU’USA (رُءُوسَكُمْ) & your Ru’usa & RA’ISHI (رَأْسِهِ) NEW normally translated as head or heads, for instance in the ayah 7:150 the word is used in the meanings of head. It’s used in the similar meanings in the ayah 12:36. However, the word is also used in Quran in the meanings of priorities or urgencies, that is those matters which are one’s priorities, or main concerns, to which one gives importance and significance over everything else. For instance, in the ayah 2:279, when talking about Riba the phrase “…if you do Touba, then it is for you, the Rau’sa of your Amwal…” that is if you do Touba, you can give priority to your Amwal – wealth property etc. to get/receive back your own Amwal. Similarly, in the ayah 14:43 when Allah is describing the acts/behaviors of the wrongdoers as “Racing ahead, raising their Rau’sehim, their visions not coming back to them and their hearts are void”. Here the phrase means that they would be giving importance to their priorities and keeping their priorities held high in front of their focus. Similarly in the ayah 32:12 “If you could see when the Criminals will be lowering their Rau’sukum before their Rabb ‘Our Rabb, we have seen and we have heard, so return us to the world, we will do Swaleh (reformed) deeds. Indeed, now we are certain”. Shows the meaning of the word as one’s priorities. This ayah is telling us that when criminal will know and understand the insignificant nature of their priorities in this worldly life, they would lower their priorities of wrong deeds and those matters which they used to consider as important or significant for them earlier but now they are willing to go back and do what should have been the actual priority in this worldly life as commanded by Allah. X-Reference – 2:196 , 2:179 , 7:150 , 14:43 , 14:43 , 32:12.
S’IYAM (صِيَامٍ) the S’IYAAM (الصِّيَامُ) normally translated as fasting but the word S’oum basically means to abstain, to stop, to control, to halt, to discontinue, to prevent, to break, to adjourn, to interrupt or to pause or end something. Basically, in Quran, its used to control, to discipline or to restraint oneself, used in the meanings of self-control or self-discipline. For instance, in the ayah 19:26 “So eat, and drink, and be contended. And if you see any Bashar, say, ‘I have vowed for the Rahman, S’auman, so I will not speak to any Insaan today.’ “Here it’s very obvious that the word S’aoum is not used in the meanings of fasting, since in the very biggening of the ayah is talking about eating and drinking, but the word S’aoum is used in the meanings of self-discipline and self-control whereby she will not be talking to anyone. Similarly, in the ayahs 33:35, wherein Allah is giving all the attributes of those men and women for whom Allah has prepared Maghfirat and a great reward, one of the qualities is S’aiymeen ws S’aimaat – meanings those men and women, who exercise self-control and self-discipline to remain within the boundaries of Deen. Therefore where ever the word S’uom or S’yam is mentioned in Quran we need to keep in mind that it’s not only with regards to speaking only (as in the ayah 19:26) or eating or drinking (as in the ayah 2:186) but it is meant in an all-encompassing word to instruct self-discipline and self- control to remain within the boundaries of Deen. The word S’iyaam is used 9 times in Quran, mostly as a recompensating or a retribution with defined number ordained in each situation – for instance; in the ayah 2:196, S’iyaam of total of ten days is mentioned; in the ayah 4:92 S’iyaam of 2 consecutive months is mentioned as a retribution. Similarly, in the ayahs 4:92, 5:89, 5:95, 58:4 all mention measured number of days as S’iyaam to be carried out as retribution. The detailed procedure of this retribution as to How the retribution is to be given via S’aiyaam is then described in detail in ayah 2:183 to 2:187, wherein the ayah 2:184 mentioned that it is for Ayaam e madodan, meaning defined, measured, specified number of days. And the subsequent ayahs then give details as to how these specified days of S’oum are to be carried out. X-Reference – 2:183-187 , 2:196 , 4:92 , 5:89 , 5:95 , 58:4.
SADAQA (صَدَقَةٍ) & SAADIQ NEW normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 as “ O you who have Emaan do not invalidate your Sadakaat with reminders or injury as does the one who spends his/her Amwaal to be seen by the people and does not have Emaan on Allah and the Akhira…” Similarly in the ayah 2:271 “if you disclose your Sadaqaat they are good, but if you conceal it and give it to the Fuqara then its better (khair)..” However, Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.
MANASIK (مَنَاسِكَكُمْ) & NUSUK (نُسُكٍ) NEW normally mistranslated as rites or religious rituals but as per Quran it is anything but rituals. The basic characteristics of the word Manasik or Nusuk are in the meanings of purifying or cleansing but it’s an all-encompassing word embodying a wide range of activities involved Emaan and following the commandments of Allah. For instance, in the ayah 6:162 “Say, Indeed, my Salaatm My Nusuki, my life and my death is all for Allah, the Rabb of the worlds.” This ayah shows that the word Nususk incorporates anything and everything except, one’s Salaat, one’s whole of life and the death. Thus it includes Emaan and all the commandments of Allah, other than the establishing of Salaat, or contributing towards the Salaat, which includes all other requirements of Deen-e-Islam. This is further clarified from the ayah 2:128 when the duaa by Ibrahim “our Rabb, and make us Muslims to you and from our descendants a Muslim Ummath to you. And show us our Manaasik and toub to us (turn towards us)..” Shows that Manasik are basically all the hidayahs and requirements of Deen-e-Islam on the basis of which one becomes a Muslim, a true follower of Deen-e-Islam. In the ayah 22:34 Allah says “And for all the Ummath we have made Manasik so that you do Zikr of Allah’s name on what we have given as Rizq from Allah’s Na’mat..” Similarly, in the ayah 22:67 “For every Ummat we have made Manasik that they do Naseko. So do not let them argue with you over these Amar and invite them towards Rabb…” X-Reference – 2:128 , 2:196 , 2:200 , 6:162 , 22:34 , 22:67.
MASJID IL HARAM (الْمَسْجِدِ الْحَرَامِ) – The phrase Masjid al Haram الْمَسْجِدِ الْحَرَامِ is used in Quran in multiple places- in the ayah 2:191, “…do not Qatal them at Masjid al Haram unless they Qatal you there”. Shows this is a place, an area, a boundary on land etc, it cannot be a house or building where people can come and go to kill each other. In another ayah 2:196, when Allah is talking about Hajj o Umra “..this is for those whose family/household is not in the Masjid al Haram..” This ayah show that Allah is not talking about a Mosque or a building but the whole area, the city as Masjid al Haram. The ayah 2:217 “They ask you about Qatal during the Shahr al Haram. Say, “Qatal during it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah” shows that it is the place, the city, an area on the land, where people come and go and live as well, and it should be accessible to everyone. The use of the phrase in the ayah 22:25 also shows masjid al haram is a city where people come and go and live as well, and it should be accessible to everyone. In ayah 48:27 “Certainly has Allah showed to His Messenger the vision in Haqq. You will surely enter al-Masjid al-haram, if Allah wills, in Aman/safety…. Talks about the Messenger’s wish to go back to Macca. All of these ayahs show that Masjid al Haram is a city, a place not any masjid or a mosque as is normally understood, but the whole city, which is built as per the foundations of Deen and as per the definition of Masjid as per Quran and no-one can be prohibited to enter the city. X-Reference – 2:144 , 2:191 , 2:196 , 2:217 , 8:34 , 9:19 , 17:1-2 , 22:25 , 48:27.
TAQWA (َاتَّقُوا) ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) in plural- those who observe taqwa; TATTAQUOON (تَتَّقُونَ) observe Taqwa & YATTAQUN (يَتَّقُونَ) they observe 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.
SHAHR (شَهْرُ) normally translated as month only, but in Quran the word is also used in the meanings of period, time periods, duration, eras, times, periods, intervals, phases, stages, or points of time. For instance, in the ayah 2:194, 2:185, 2:197, 2:217, 5:02, 34:12 in all of these ayahs, the word Shahar is used not in the meanings of the month or months, but more in the meanings of duration, times or periods of certain situation/processes etc. Where as in other places such as ayah 2:226, 2:234, 4:92, 46:15, etc. it’s used in the meanings of months – as in calendar months. X-Reference – 2:185 , 2:194 , 2:197 , 2:217 , 2:226 , 2:234 , 4:92 , 5:02 , 34:12 , 46:15.
RAFAS’A (رَفَثَ) NEW normally translated as sexual relations. It’s used in Quran in only two places in the ayah 2:187 and 2:197. In the ayah 2:187 “It has been made permitted for you on the night of the S’iyaam the Rafas’a towards your women/wives…” here the word is used in the meanings of approaching or dealing with one’s wife, when it comes to dealing with or approaching one’s wives, it becomes lawful, it could also includes sexual interactions. The word approach along with the word wife become lawfuls, and the word approach without the word wife would then become unlawful. The broader meanings of the word are in terms of approaching, dealing or interacting. Therefore, in the ayah 2:197, the meaning of the word has to be understood by looking into the context for instance “…During the Hajj there should not be any Rafas’a (approaching), Fasooq or Jadaal (dispute or quarrelling)…” Thus keeping in mind the meaning of the word Fasaq and Jadaal, the meaning of the word Rafas’a here (without the word wives) would mean approaching someone without haqq unlawful; or interacting or dealing with others in a quarrelling, dispute or fighting manner. X-Reference – 2:187 , 2:197.
FAASIQ& FAASIQUEEN (الْفَاسِقِينَ ) in plural, who does Fasaq or Fasooq; FASOOQ (فُسُوقَ)- the act of Faasiq; Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able benefit from these impacts, would remain malnourished and underdeveloped. As per Ayah 2:26-27, the definition of Fassiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir&Zaalim as Faasiq as well as in Ayah 2:59 & 2:99. Therefore anyone who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. X-Reference – 2:26-27 , 2:59 , 2:99 , 2:197 , 2:282 , 3:81-88 , 5:03 , 5:47-49 , 5:108 , 6:121 , 9:24 , 9:67 , 17:16 , 18:50 , 46:20 , 46:35 , 49:06 , 49:11 , 57:26-27 , 63:06.
KHAIR (خَيْرًا) & KHA’RUN (خَيْرٌ) normally translated as better or good, the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc, whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna?…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life. To give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran, it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:61 , 2:103 , 2:180 , 2:184 , 2:197 , 2:215-216 , 2:220-221 , 2:271-273 , 3:110 , 3:198 , 4:46 , 4:127-128 , 6:17 , 7:87 , 100:03.
FAD’AL OR FAZAL (فَضْلِهِ) OR FADALDUKUM (فَضَّلْتُكُمْ) – is the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for provision of spouses, the success, the prosperity, the parents, etc as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. X-Reference – 2:48 , 2:64 , 2:90 , 2:105 , 2:122 , 2:268 , 3:73 , 3:152 , 3:170-171 , 3:174 , 4:32-34 , 4:73 , 4:113 , 6:86 , 7:140 , 9:74-76 , 10:60 , 16:14 , 16:71 , 17:18-21 , 17:55 , 17:70 , 23:24 , 24:20-22 , 27:15 , 45:16 , 62:10.
RABB (رَبِّ) RABB (رَبِّهِ) RABBIHIM (رَبِّهِمْ)- their RABB & RABBOIBIAT: The Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
FAIZU (َفِيضُوا) & AFAZTUM (أَفَضْتُمْ) AFEZU (أَفِيضُوا) NEW normally mistranslated as ‘depart from’ or ‘return from’ as in the ayahs 2:198 to 199. But the basic characteristics of the meanings of these words in the terms of overflowing of water, or once filled up to the top, the overfilling of the container, therefore its used in both the meanings of fulfilling one’s hunger, thirst, desires (like the urdu word faizyaab) as well as in the meanings of flowing of tears from the eyes. For instance in the ayah 5:83 “when they hear what has been revealed to the Rasool, you see their eyes Tafeez (overflowing) with tears.” The word is used in the similar meanings in the ayah 9:92 as in overflowing of tears from the eyes. In the ayahs 7:50, the word is used in the meanings of fulfilling ones needs, requirements, hunger or thirst up to one’s satisfaction as ..“and the companions of the fire will call upon the companions of the Jannat, ‘afeezu (fulfill our hunger and thirst) upon us from the water and from whatever Allah has provided you’..”. The word is used in the similar meanings in the ayahs 2:198 to 199. In Quran it’s also used in the meanings of being busy with, touched by or exposed to for instance as used in the ayahs 24:14 X-Reference – 2:198-199 , 5:83 , 7:50 , 9:92 , 10:61 , 24:14.
ARAFAAT (عَرَفَاتٍ) NEW The word Aaraaf means the place of elevation or distinction or pride or pinnacle for instance in the ayahs 7:48 “and the companion of the (Al) Aaraaf will call to the people whom they recognize by their mark…” Here the word is used in the meanings of a position of elevation or prestige. The word is used in the similar meanings in the ayah 7:46 “. In the ayah 2:198 the word normally translated as a land of Arafaat in Saudi Arabia, but the word in this ayah is not used to describe the proper noun or describing a name of any place. Therefor in the ayah 2:198 “There is no blame upon you for seeking Fazal of your Rabb. And when you Afaztum (fulfilled hunger, thirst, desires, needs, requirements up to one’s satisfaction) of Arafaat (elevation or distinction or pride), then do Zikr of Allah…” It means seeking fazal of your rabb, and when you have fulfilled your needs and desires up to their satisfaction of elevation or distinction or pride, then do Zikr or Allah. X-Reference – 2:198 , 7:46 , 7:48.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference – 2:40 , 2:47 , 2:63 , 2:114 , 2:122 , 2:152 , 6:90 , 13:28 , 16:13 , 16:43-44 , 20:03 , 39:21 , 39:23 , 43:44 , 54:15 , 54:17 , 54:22 , 54:32 , 54:40 , 76:29.
SHA’AIR (شَعَائِرِ) & SHA’R or MASHAR (الْمَشْعَرِ) and Shaa’air (شَاعِرٌ) the word Sha’ir is used in Quran in the meanings of the poetry and the word Shaaair is used in the meanings of the poet for instance in the ayah 21:5 Allah says “But they say a mixture of dream, rather he has invented it, rather he is a Shaa’air. So let him bring an Ayat just as the previous messengers were sent”. The word Asha’ariha is used in the ayah 16:80 in the meanings of decorations, hair, garnishing or beautifications, ornaments, etc. The word also has the meanings as from Shaa’or as in understanding, to understand, to come to know, to arrive at the conclusion, to get the knowledge by the use of ones’ cognitive abilities. Therefore, the phrase of Sha’air of Allah, which is used in Quran four times, is basically a combination of both of these meanings. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as شَعَائِرِ اللَّهِ (poems/music/understanding /cognition). For instance, refer to ayah 22:31-32 “Being Hanifan towards Allah, without associating anything with Allah. Whoever associates anything with Allah, it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. So it is. Whoever honors the Sha’air of Allah, it is from the Taqwa of the hearts”. This shows link between giving honor and respect to Allah’s Sha’air (Allah’s ayaht and creations which are amazing and respectful) from the depth of our hearts, which is the Taqwa of the hearts as well as not associating anything with Allah. X-Reference – 2:158 , 5:02 , 16:80 , 21:5 , 22:32 , 22:36.
HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) 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 2:194الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. 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.
GHAFR, GHAFOORUN (غَفُورٌ), ASTAGHFIR (اسْتَغْفِرُو) 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.
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.
AHSAN (أَحْسَنُ) AHSAAN (بِإِحْسَانٍ) HUSN, HASANATAN (حَسَنَةً) MOHSIN (مُحْسِنٌ)- the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:58 , 2:83 , 2:112 , 2:138 , 2:195 , 3:37 , 3:14 , 3:172 , 4:69 , 4:128 , 5:50 , 5:93 , 6:154 , 10:26 , 16:96-97 , 17:07 , 17:34-35 , 18:31 , 19:73-74 , 23:14 , 25:76 , 28:77 , 32:07 , 33:52 , 35:08 , 39:10 , 40:64 , 41:33-34 , 46:15 , 55:76 , 57:18, 64:03.
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.
IS’M (الْإِثْمِ) BI-ISMI (بِالْإِثْمِ) – with Is’m –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. It’s 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. 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 or 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.