Surah Al-Baqarah Ayah No. 204 to 210
Surah Al-Baqarah Ayah #204-210 (2:204-210)
A- Translation
٢٠٤ وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
[Quran 2:204] And among the people is the one whose speech pleases you in the worldly life, and he/she cites Allah as witness to what is in his heart, while he is the hostile fighter, the Khis’aami (الْخِصَامِ).
٢٠٥ وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ
[Quran 2:205] And when he/she turns away, he/she strives to create Fasaad (لِيُفْسِدَ) on earth, and destroy the Haras’a (الْحَرْثَ) and the generations. And Allah does not like the Fasaad (الْفَسَادَ).
٢٠٦ وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ
[Quran 2:206] And when it is said to him/her, “do Taqwa (اتَّقِ) of Allah,”, the Ezzatu (الْعِزَّةُ) in the Is’mi (بِالْإِثْمِ) overtakes him/her. But hell is Hasbahu (فَحَسْبُهُ) for him/her, and Ba’isa (لَبِئْسَ) is the abode.
٢٠٧ وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
[Quran 2:207] And among the people is the one who trades his/her Nafs (نَفْسَهُ) to seek the approval of Allah. And Allah is Ra’oof (رَءُوفٌ) to the Ebaad (بِالْعِبَادِ).
٢٠٨ يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ
[Quran 2:208] O you who have Emaan (آمَنُوا)!, enter into the Sillam (السِّلْمِ), entirely, and do not follow the Khatwaat (خُطُوَاتِ) of Shaytan (الشَّيْطَانِ). Indeed, it is an Aduwwun (عَدُوٌّ) Mobiin (مُبِينٌ) to you.
٢٠٩ فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
[Quran 2:209] But if you slip after what has come to you of the Bayyinaat (الْبَيِّنَاتُ), then know that Allah is Aziz (عَزِيزٌ) and All-wise.
٢١٠ هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
[Quran 2:210] Are they Yanzuruna (يَنْظُرُونَ) unless Allah comes to them in the shadows of the clouds, together with the Malaik (الْمَلَائِكَةُ), and settle the Ammar (الْأَمْرُ) And to Allah return the Amoor (الْأُمُورُ).
B- THE CONCEPT:
As per the context of the earlier ayahs from 196 to 203 which talks about the importance of doing Zikr and Shukar, i.e. being utterly and completely in gratitude to Allah for Allah’s immense Na’imat, Fazal and Hidayah, for which we always have to strive to reflect this gratitude through our deeds by following the commandments of Allah as mentioned in Quran and advising us about two types of people (1) Such people who are more focused on this worldly life, and desire, make Duaa, seek with all their efforts and strive to get the benefits of this worldly life. For these types of people, 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) The second type of people are those 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 these 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.
In continuation of the above context, the ayah 2:204 and onwards highlight an important aspect of our day-to-day life. The ayah 2:204 “And among the people is the one whose speech pleases you in the worldly life…” is talking about such people, who are reputable in the eyes of people in general, because of their speeches. People adore these reputable. Their speech and the way of talking is impressive and other people love their speech, their style of talking adoring them and giving them prestige, importance, status, pride and honor. The next phrase “.., and he/she cites Allah as witness to what is in his heart..” This phrase is telling us that these reputable people make speeches to people as their leader and guide, as their popular and most favorite personalities. They use the name of Allah as witness over what is in their own hearts in their speeches. These witness that they call in the name of Allah as a witness, is actually not from Allah. That is they use Allah’s name and Shahada as witness to make innocent people believe that it is from Allah but in fact it is from their own heart.
The last phrase is telling us in no unclear terms that”.. while he is the Aladdu the Khis’aami”. Notice in this phrase Allah has used two words Aladdu (meanings fierce fighter/opponent) as well as Khisaami – meaning these reputable people are those who fight, argue and dispute without Haqq and against Haqq, supporting and advocating Baatil and all other forces which are against Haqq. Therefore, through this phrase Allah is telling us that although they mention Allah as witness over what is in their own hearts, and their speech may seem impressive and attractive to you, be warned that they are fierce opponents of Allah who are going, augmenting, advocating, against Haqq and supporting Baatil.
After warning us about such people the next ayah goes a step further in terms of explaining what these people are doing in terms of their basic intentions and results of their actions. The first phrase of the ayah 2:205 “And when he/she turns away, he sa’aye to create Fasaad on earth ..” in this phrase Allah is talking about such reputable people whose speech is so impressive and they tell lies in the name of Allah- their basic intention is to turn against Allah and this phrase depicts the basic intention and action of these reputable people- which is basically to create Fisaad on earth, i.e. they create disorder, corruption and imbalance in the society by going against haq: they destroy law and order, peace, love and harmony: they create imbalance, disrupt law and order and create lawlessness and destruction. The next phrase is describing how they are doing it and the results of their actions. “…by destroying the Haras’a and the Nasaal. And Allah does not like the Fasaad”. Shows that they are able to do this by destroying people’s Haras and their Nasal, it means that these reputable people destroy one’s earnings, the good deeds that they had put forward for their Nafs in the hereafter (Haras) as well as their future generations (Nasal) by pushing them away from Allah, by giving them false teachings in the name of Allah, making them blind followers, generations of generations blindly follow these reputable people who are the creators of Fisaad on earth. As we all know Quran is against blind following of anyone or anything, but to utilize one’s faculties and brain (Aqal). Through their speech of false teachings, which people adores, and through the use of witness of Allah to communicate what’s in their hearts, these reputable people are going against haqq and destroying not only the haras (the deeds, the earnings for the Akhira) but also the generations after generations.
The next ayah 2:206 describes the addiction of popularity, pride, arrogance, power, prestige and reputation that these people are engulfed in. The phrase is 2:206 “And when it is said to him/her, “do Taqwa of Allah,”, the Ezzatu in the Is’mi overtakes him/her”. This phrase shows the impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others by using impressive and pleasing speech with false teachings. Since they are addicted and overpowered by the Izzat – the popularity, the honor, the pride, the status, the reputation, they are not able to get out of this and are not able to observe Taqwa of Allah. Therefore in the next phrase “But hell is Hasbahu for him/her, and Ba’isa is the abode”. Shows the recompense, the payback, their due right as per Allah’s judicial principals for their actions and deeds – Thus the Hell is in accordance with their actions and deeds, and the fair accountability in terms of their due right based on what they have been doing is hell. Similarly Ba’isa is the abode means it is their earning to face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty because of their own actions.
The next two ayahs 2:207-208 describe those who are on the right path, in ayah 2:207 “And among the people is the one who trades his/her Nafs to seek the approval of Allah…”. Shows that those people who trade/exchange their Nafs, meaning they control and suppress their bad Nafs Al-Ammara, the part of the Nafs which compels us to go after our desires/ego etc. and enhance their good Nafs in order to seek and strive for approval of Allah. Then the next phrase “And Allah is Ra’oof to the Ebaad ..” meaning that Allah is the one who is the provider of what is most acceptable, best recompense, and most pleasant in accordance with what the Ebaad (momin) have earned as their due right and justice.
The next ayah 2:208 “O you who have Emaan!, enter into the Sillam, entirely”, is giving us explicit instructions in an amazing concise and all-encompassing manner as we know the meanings of the word Islam or Sillam is a word incorporating a wide range of meanings and instructions. Therefore when Allah says enter into the Sillam entirely and completely, it means to enter, adopt and follow the code of conduct, the way of life, as given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, corrects own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all the members of the society.
The last phrase in the same ayah 2:208 is a repetition of the last phrase as in the ayah 2:168 as “and do not follow the Khatwaat of Shaytan. Indeed, it is an Aduwwan Mobiin to you. This is a very thought provoking phrase which gives us an explicit instruction not to follow those writings of Shaiytan, those egoistic thoughts and desires which become firm on our mind and hearts – i.e. not to follow Nafs Al-Ammara giving us a very clear warning that Shaytan is a Aduwwun Mobin for us. Therefore soon after telling us about these projected reputable people, their false teachings, their actions, intentions and results of their actions, Allah has given us an explicit instruction to enter the Islam entirely and completely, warning us about our own Nafs Al-Ammara and not to follow these Khatwaat of Shaitaan at any cost.
The next ayah 2:209 is giving us a situation which could happen in case if we slip, from our path of righteous, since as humans we can be overwhelmed and impressed by these people’s popularity, their way of speech and their Izzat. Therefore Allah is saying 2:209 “But if you slip after what has come to you of the Bayyinaat, then know that Allah is Aziz and All-wise. Is telling us in no unclear terms that even after the Bayyan Ayaat of Allah has been made Bayyan to you, i.e. clarified in details, made distinctly clear, shown the right path from the wrong path, even after that if you slip that know that ALLAH is AZIZ- means that all powers, all pride, all honor, all prestige and all Izzat belongs to Allah only and no one else. So do not get diverted from the path of Allah, due to Izzat of these reputable people and know that Allah is Hakim- means All-wise- full of wisdom, therefore what Allah is advising you in the Quran, since its coming from the one who is all wise and is warning you and guiding you to the right path.
The last ayah of these series, 2:210 is basically a phrase directed to these reputable people and their blind followers as Allah says 2:210 “Are they Yanzuruna unless Allah comes to them in the shadows of the clouds, together with the Malaik, and settle the Ammar? And to Allah return the Amoor”. By addressing all these reputable people and their blind followers in the path of Baatil, Allah is saying that they are pushing their wrongdoing to the limit. It seems like the only thing that can stop them would be if Allah were to come down to them in the shadows of clouds along with Allah’s Malaik and will settle the Ammar. This is basically portraying the end of times- the Youm ul Akhira, the day of judgement, wherein All Amoor- all matters/ decisions will return to Allah to be settled- whereby the whole process of accountability will be carried out and Allah will settle all Amoor.
C- IMPLEMENTATION IN TODAY’S LIFE
The biggest message that we can learn from these ayahs 2:204 to 2:210 is to avoid blindly following anyone and be warned of such people whose speech may impress us but who use the name of Allah as witness to communicate what is in their own hearts, basically false teaching which are not in Quran. Since they are the ones who destroy people’s earnings for the Akhira as well as their generations, who create Fisaad on earth, we need to be extra careful and warned against them. Therefore, whenever these people mention Allah’s name as witness, we have to be careful so as not to blindly follow them. We have to verify such statement from Quran since Quran is the embodiment of all of Allah’s sayings and since Quran is Furqaan- the criteria of right and wrong. If we come across any statement being said in the name of Allah, calling Allah as witness but is not mentioned in or verified by Quran, then such statement is merely an expression of what is in their own hearts.
We have also learned from these ayahs that although we need to strive for Hasanatan of this world as well as the Akhira (as learned from the earlier ayahs up to 203) but at the same time we need to be mindful of the end results of Izzat, amwaal and prestige if earned through I’sm, Nahaqq and wrongful means. That the means are much more important than the end results. These end results of popularity, wealth, fame, pride, arrogance, power and reputation if earned through Is’am, wrongful means world becomes a strong addiction, with time it overpowers the individuals out of which the individual is never able to get out from. The description of these reputable people in these ayahs, so called Muslim leaders who led everyone else in blind following to them, it is so beautifully explained as an addiction of power, popularity, money, wealth and reputation from which they are not able to get out from. Therefore, at every point of time, not only that we need to avoid blind following of anyone, we also need to strive against our own NAFS, our own wrongful thoughts by Shaiytan which compels us to seek these things at the cost of going against Haqq. The solution given by Allah in these ayahs is to enter into the ambit of Islam completely and entirely and observe Taqwa and to always keep in mind that Allah is the one who is Aziz and Hakim. We have to mindful of such people as they may be reputable and popular and their speeches are addictive but we need to judge their teachings in the light of Quran, in order to identify haqq and batil, we need to keep in mind that Allah is Aziz and Hakim, i.e. all power, izzat, honor and prestige belongs only to Allah and Allah has mentioned Allah’s words of wisdom in Quran, guiding us to the right path and warning us against such popular and reputable people.
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/
KHIS’AAM (الْخِصَامِ) NEW normally translated as disputer or the fighter, the word is much more intense and deeper than simply someone who fights or disputes. The word is used in Quran in the meanings of someone who fights, argues and disputes, without Haqq and against Haqq, supporting and advocating Baatil and all other forces which are against Haqq. For instance, in the ayah 43:58 “And they said ‘Are our Gods better, or is he?’ They did not present comparison except for baseless argument (Jadalan). But in fact they are a nation/community (Quoom) of Khasimoon” Here the word is explained within the ayah as these people were giving baseless arguments, only to fight and argue against the Haqq, Allah as God. Similarly, in the ayah 4:105 “Indeed we have revealed to you the Kitaab in Haqq so that you may judge between the people by which Allah has shown you. And do not be for the untrustworthy (Khaineen- Those who do Khayanat) the Khas’iman” Here the word Khas’iman is used in the meanings of advocating, supporting without haqq those who do Khyanat, untrustworthy and deceitful people. In the ayah 38:63-64 “is it because we have made them ridicule or has vision turned away from them. Indeed, this is the Haqq – the Khasimo of the people of Fire”. Similarly, in the ayah 22:19 the words are used to refer to those who argues, disputes, against their Rabb. It’s also used in the meanings of being ungrateful and going against the Haqq by being ungrateful and forgetful for instance in the ayah 36:77-78 “Does man not consider that we created him from Nutfa- then at once he becomes Khasimun Mobeen. And he presents for us as an example and he forgets his own creation and says ‘who will give life to bones when they are disintegrated’?” Here the word Khasimun Mobeen is used in the meanings of someone who is distinctly and clearly ungrateful, kaafir and forgetful- again in the boarder meanings of going/ giving arguments/advocating against Haqq. X-Reference – 2:204 , 4:105 , 36:77 , 38:64 , 43:58.
FASAAD (فْسِدُو) means Corruption and disorder, something not being able to retain its original better state, Fasaad is an opposite of the word Silah (صْلِحُ) as in Musselehon – both words are used in the same ayah 2:11. The word Silah (صْلِحُ) means to keep the things in their right order and balance. Therefore, the word Fasaad as an opposite would mean to create disorder or imbalance. It’s also used in the meaning of going against haq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It’s also used in Quran as an opposite to the word Ahsan. Husan or Ahsan means to create balance, to create beauty, peace and order, to fill the void, to correct the flaw or mistake etc. As an opposite of Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction etc. X-Reference – 2:11 , 2:27-30 , 2:60 , 2:205 , 7:85 , 7:127 , 12:73 , 26:183 , 27:34 , 27:48 , 28:04 , 28:77 , 28:83 , 38:02 , 89:12.
HARAS’A (الْحَرْثَ) NEW normally translated as crop or cultivation for instance as used in the ayah 2:71. But the basic characteristic of the word is in the meanings of sowing of seed. Therefore, it’s used in the Quran to sow the seeds for cultivation later, to strive towards earning something for the hereafter, to put forward for oneself for the future or the next life in the meanings of earnings, deeds etc. For instance, in the ayah 42:20 “Whoever desires the Haras of the Akhira, we will increase for him in the Haras. And whoever desires the Haras of this world, we give him thereof, but there is not for him any share in the Akhira”. Similarly, in the ayah 56:63 “Have you thought about what you have Tahresoona” Here the word is used in the meanings of sowing the seed for, that is in a much broader sense of “have you thought about what you have done, your deeds, in the meaning brought forward for the day of accountability. The concept is further clarifies as per ayah 2:223 “ Your Nissa are Haras for you, so approach your Haras as you wish and put forward for your Nafs…” here it’s very obvious that the Haras is one’s earnings, one’s deeds and actions that he/she has put forth for your Nafs in the hereafter. Similarly, in the ayah 2:205 when it is mentioned that “…by destroying your Haras and Nasaal…” it means that they destroy your earnings, the good deeds that you had put forward for your Nafs in the hereafter as well as your future generations. X-Reference – 2:71 , 2:205 , 2:223 , 3:14 , 3:117 , 6:136 , 21:78 , 42:20.
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.
AZIZ (عَزِيزٌ) & EZZATU (الْعِزَّةُ) NEW the word Izzat basically means honor, pride, status, power and reputation. For instance, in the ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. Here the word is used in the meanings of pride, status, title, reputation, power, honor etc. For instance in the ayah 18:34 “And he had S’mar so he said to his companion, with whom he was conversing, ‘I am greater than you in Maal (wealth & property) and Aaizin (more powerful) than you in numbers”. Used here in the meanings of power, strength, status and pride. Similarly, in the ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them..” Shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others by using impressive and pleasing speech with lies in the name of Allah. The same is highlighted in the ayah 10:65 “And not let their speech grief you for indeed the Izzat belongs Allah entirely..”. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139, 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.
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.
HISAAB & HASAB (فَحَسْبُهُ) & HASEEB NEW normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel” Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. X-Reference – 2:206 , 2:284 , 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08.
BA’ISA (َبِئْسَ) BA’SAMA (بِئْسَمَا) & BAS’AA (الْبَأْسَاءِ) & BAS’AAI (الْبَأْسِ) 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.
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive; this is a sort of a scenario in Quran when all the creations of Allah wakes up early in the morning and thus the morning comes alive. It’s also used in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs – Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes. In fact, ayahs 91:7-10 beautifully describe these conflicting parts of the same nafs. X-Reference – 2:48 , 2:83 , 2:109 , 2:123 , 2:130 , 3:28 , 3:30 , 3:61 , 3:185 , 5:116 , 12:53-54 , 17:14-15 , 39:70 , 40:17 , 45:22 , 75:02 , 75:14 , 81:18 , 86:27 , 89:27-28 , 91:07.
MA’ROOF (بِالْمَعْرُوفِ) RA’OOF (رَءُوفٌ) normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat for the parents and the Aqrabiin with Maruuf” Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). When the word is used for Allah as Allah is Ra’oof it means the provider of what is most acceptable and pleasant in accordance with one’s due right and justice. X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17.
ABD (عۡبُدُ) EBAAD (بِالْعِبَادِ) & A’BIDI (بِالْعَبْدِ)- the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel. Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, keeping in mind, the concept of “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance. X-Reference – 2:21 , 2:23 , 2:83 , 2:90 , 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:70-71 , 29:17, 34:40-41 , 36:60-61 , 51:56-57.
AMAN (آمَنَ) & EMAAN (الْإِيمَانِ) EMAANUKUM (إِيمَانَكُمْ) – your EMAAN; MOMINEEN (لِلْمُؤْمِنِينَ) – those who have Emaan. 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.
ASLAM (أَسْلِمْ) ISLAAM (السِّلْمِ) MUSLEMON (مُسْلِمُونَ) those who are Aslam- in plural. The word is used in five broad meanings (1) the word basically means to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations. Therefore, in the ayah 2:71 when describing the cow, the word is used to refer to the one free from any faults with no spots or strains upon her. Therefore, to achieve that level where there is no fault, insufficiency or impurity left. (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. In describing Allah among many names in the ayah 59:23, one of the name is As Salaamu, which is a combination of both these meanings in terms of Allah being pure and perfect devoid of any impurities as well as Allah being the protection and shield for everything and every being in terms of health and safety and the way Allah’s universe is kept-running with the elements of safety and security and health for all of its inhabitants. (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height. Therefore, anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (5) Also used in the meanings of submitting and obeying in complete submission and obedience. Therefore, it means to obey, follow, and submit to the laws of Allah in perfect submission and obedience. Therefore if we combined all these meanings to define the word Islam, its that code of conduct, that way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all the members of the society. X-Reference – 2:112 , 2:208 , 2:128-133 , 2:136 , 2:233 , 3:20 , 4:65 , 4:90-91 , 4:94 , 4:125 , 5:16 , 5:44 , 6:35 , 6:71 , 8:61 , 10:25 , 1:69 , 16:28 , 16:81 , 16:87 , 19:47 , 22:34 , 25:75 , 27:44 , 37:103 , 37:120 , 40:66 , 49:17 , 51:25 , 52:38 , 56:26 , 59:23 , 72:14.
KHUTUWAAT (خُطُوَاتِ) normally translated as footsteps, but this is a wrong translation. Quran has used this word 5 times and every time it’s used alongside with Shaytan as in Khutuwaat e As-Shaytaan (خُطُوَاتِ الشَّيْطَانِ). For instance in the ayah 24:21 Allah Says “ O you who believe! Do not follow Khutuwaat e As-Shaytaan (خُطُوَاتِ الشَّيْطَانِ). Whoever follows Khutuwaat e As-Shaytaan (خُطُوَاتِ الشَّيْطَانِ) – it Ya’mara Fahasha and Munkir. Were it not for Allah’s fazal towards you, and Allah’s Rahmat, not one of you would have been Zaka (Tazkya), ever. But Allah Yuzakki …’ As obvious from this ayah, following Khutuwaat e As-Shaytaan (خُطُوَاتِ الشَّيْطَانِ) basically creates impurities of the soul/nafs which then needs to be cleansed. Therefore, Khutuwaat are basically those whispers/writings on our hearts and minds by Shaytan (nufs), those egoistic desires, that tend to drift us away from Allah’s path. As we know the acts of Shaytan, our own ego and desires, are Nafs Al-Ammara , as our own Nafs, as in Ayah 12:53- These Khutuwaat are basically those written aspects of Shaytan that is routed through our own Nafs and if acted upon, or followed they lead us away from Allah’s path. X-Reference – 2:168 , 2:208 , 6:142 , 24:21.
SHAYTAN (الشَّيْطَانِ) SHAYATEEN (plural)- SHAYATENEHUM (شَيَاطِينِهِمْ) – your shayateen – means to go very far, it also means to rebellion and opposition, Therefore the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e. rebel or the one who is in opposition. In Quran the word Shaytan is used for someone who has gone against the rules and commandments of God Almighty, the one who is disobedient. Quran has used the word for all those who work against the rules of God as Shaytyaan as well as their associates and partners are also termed as Shayyateen. Shytan has also been termed as that part of our nafs, which is egoistic and those people who are under the influence of their ego, they are also terms as Shaytaan. X-Reference – 2:14 , 2:102 , 3:155 , 4:76 , 4:119-120 , 5:90-91 , 7:27 , 12:05 , 17:53 , 19:44 , 22:52 , 24:21 , 38:37 , 43:36 , 58:19 , 67:05 , 81:25.
AU’DU (عَدُوًّا) ADUWWUN (عَدُوٌّ) AU’DWAN (الْعُدْوَانِ): means distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq- meaning friend- so as an opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’da, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. The Word Au’dwan basically means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. X-Reference – 2:36 , 2:61 , 2:65 , 2:85 , 2:97-98 , 2:168 , 2:194 , 2:229 , 3:112 , 4:101 , 4:14 , 4:154 , 5:02 , 5:64 , 5:78 , 5:82 , 5:94 , 6:142 , 7:22 , 7:163 , 8:60 , 9:120 , 18:28 , 20:39 , 28:15 , 35:06 , 41:34 , 46:06 , 60:04 , 60:78 , 65:01.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ) noun; BAYYINAAT (الْبَيِّنَاتِ) BAYYANAHU (بَيَّنَّاهُ) & TABAYYAN (تَبَيَّنَ) verbs. The basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or baatil from haqq and so on so forth. Therefore, it’s also used in the meanings of ‘between’ in order to separate one from another. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly on one side of either Haqq or Baatil. X-Reference – 2:69-70 , 2:87 , 2:109 , 2:118 , 2:159 , 2:168 , 2:187 , 3:138 , 3:187 , 4:176 , 5:15 , 5:48-49 , 6:19 , 6:55 , 6:58 , 7:89 , 8:63 , 8:72 , 9:113-115 , 10:29 , 16:39 , 16:44 , 19:64 , 24:58-59 , 43:52 , 43:63 , 49:06 , 55:04 , 75:19.
NAZAR- ANZARNA (انْظُرْنَا) Do Nazar- YUNZUROUNA (يُنْظَرُونَ)/Will have the Nazar- derived from the word Nazar, means to look from one’s eyes. The word Basar as per Quran also means to see from one’s eyes. But the word Nazar also has meanings of thinking, watching, vigilant and observing something, I.e. looking but not just on the surface level of something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:50 , 2:104 , 2:162 , 2:259 , 3:88 , 3:143 , 5:75 , 6:8 , 6:65 , 7:14 , 7:53 , 7:143 , 8:06 , 9:127 , 10:101 , 15:36 , 16:33 , 27:27-28 , 35:43-44 , 83:35.
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.
AMAR – AMRIHI (بِأَمْرِهِ)- verb – does the Amar- Umoor (in plural): The basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Al’Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun..Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” meaning Allah’s established natural laws of the universe. Similarly, the laws of cause and effect in this world, the phrase what goes around comes around, are also used in the meanings of the word Amar, as well as Allah’s defined laws of nature and laws and regulations by Allah. For instance for Allah’s messenger, Allah has said in the ayah 3:128 “You do not have any decision/control on Amar “ X-Reference – 2:109 , 2:210 , 2:116 , 3:80 , 3:128 , 3:154 , 4:83 , 4:119 , 7:28-29 , 7:54 , 7:110 , 8:44 , 9:48 , 10:71 , 11:43-44 , 11:97 , 12:53 , 16:1-2 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.