Surah Al-Baqarah Ayah No. 211 to 215

Surah Al-Baqarah Ayah #211-215 (2:211-215)

A-   Translation

 

٢١١  سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ ۗ وَمَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

[Quran 2:211] Ask the Children of Israel how many of Bayyinaat (بَيِّنَةٍ) Ayaat (آيَةٍ) We have given to them? And whoever alters the Nai’mat (نِعْمَةَ) of Allah after it has come to him/her, then indeed, Allah is severe in the retribution.

 

٢١٢  زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا ۘ وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ ۗ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ

[Quran 2:212] Zuyyina (زُيِّنَ) is the life of this world for those who do Kufr (كَفَرُوا), and they ridicule those who have Emaan (آمَنُوا). But those who observe Taqwa (اتَّقَوْا) will be above them on the Day of Resurrection. Allah provides Rizq (يَرْزُقُ) to whomever Yashau (يَشَاءُ) without Hisaab (حِسَابٍ).

 

٢١٣ انَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

[Quran 2:213] Mankind was a single Ummat (أُمَّةً); then Allah sent the Nabiyyin (النَّبِيِّينَ), as Mubashireen (مُبَشِّرِينَ) and as bearers of warnings. And revealed with them the Kitaab (الْكِتَابَ), in Haqq (بِالْحَقِّ), to judge between the people concerning in what they differed. And none differed about it except those who were given it, from after what the Bayyinaat (الْبَيِّنَاتُ) had come to them, out of Baghyin (بَغْيًا) among them. And Allah gives Hidayah (فَهَدَى) to those who have Emaan (آمَنُوا), to what they had differed, of the Haqq (الْحَقِّ), by Allah’s permission. Allah gives Hidayah (يَهْدِي) to whomever Yashaau (يَشَاءُ) to a straight path.

 

٢١٤  أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

[Quran 2:214] Or do you Hasib (حَسِبْتُمْ) that you will enter the Jannat while the example of those passed before you have not yet reached you? They were touched by the Ba’saa (الْبَأْسَاءُ) and adversity, and they were shaken until the Messenger and those who had Emaan (آمَنُوا) with him said, “When is help of Allah?”. Indeed, Allah’s help is near.

 

٢١٥  يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

[Quran 2:215] They ask you to whom they should spend. Say, “Whatever you spend of Khairin (خَيْرٍ), then it is for the parents and the Aqrabeen (وَالْأَقْرَبِينَ) and the Yatamaa (وَالْيَتَامَىٰ) and the Masakeen (وَالْمَسَاكِينِ) and the Ibn-s-Sabeel (وَابْنِ السَّبِيلِ). And whatever Khairin (خَيْرٍ) you do; then indeed Allah is aware of it.

 

B-   THE CONCEPT:

As per the context of the earlier ayahs from 2:204 to 2:210 which instructed us to avoid blindly following others and gave us warning about such reputable and popular people whose speech may be impressive but false teachings, and the solution by given as an explicit divine instruction is to enter the ambit of Islam entirely and observe Taqwa. These ayahs from 211 and onwards are then talking about what our ancestors the Bani-Israel did. Allah is telling us through a metaphoric question in 2:211 “Ask the Children of Israel how many of Bayyinaat Ayaat We have given to them? And whoever alters the Nai’mat of Allah after it has come to him/her, then indeed, Allah is severe in the retribution.” This ayah is basically telling us through a question as to what bani-Israel did in terms of changing, amending Allah’s Ayaat, after it has been made Bayyinaat to them. After telling us about what our forefathers did, Allah is asking us not to do what they did in terms of altering Allah’s Na’imat after it has been made bayyan – i.e. clarified in detail, made distinctly clear and identified in terms of right and wrong path, and explained in detail. Here the word Nai’mat is used for Allah’s Ayaat. Therefore once, Allah’s Na’imat has been Bayyan on us, we can not alter/change or amend them, for indeed Allah is severe in retribution. As per Quranic commandments, whatever Na’imat we have been blessed with by Allah, be it in the form of wealth, prosperity, peace, security, law and order, title, prestige, or unity; we have to spend these in the path of Allah, in the way that Allah asks us in Quran, which is for the benefits of others and we must not change their purpose of consumption as well. The greatest blessing on us is Allah’s Hidayah as Na’imat on us as Bani-Israel and Mankind which has been made Bayyan in the Kitaab. Once it is received, we cannot alter, make any changes whatsoever. It’s a trust, which we need to understand, practically apply and distribute to others, in terms of both verbal and through our behaviors without making any change whatsoever. We have to apply and communicate to others these Bayyan Ayaat of the Kitaab without any amendments what so ever, otherwise Allah is warning us that Allah is intense in terms of retribution and compensation based on our deeds and actions.

The next ayah 2:212 “Zuyyina is the life of this world for those who do Kufr…”, is telling us that this worldly life is attractive and desirable for the Kaafireen. Since they do not have Emaan on Akhira, on the concept of accountability and on the day of resurrection, wherein we would be standing in front of Allah for the purpose of our accountability. Therefore being Kaafir, they do not have Emaan, their entire focus and attraction is on this worldly life. Because of their focus and desirability of the worldly life Allah said “…they ridicule those who have Emaan…” since the behavior of Momineen does not make sense to them, who are more focused on putting forward for their Nafs in the hereafter. Therefore, they ridicule and make fun of them. But Allah is saying in the next phrase that “.. But those who observe Taqwa will be above them on the Day of Resurrection…” shows that on the day of resurrection, those who are the Momineen would be much higher in status, prestige and Izzat than these Kaafireen. The next phrase is basically telling us about the word used in the beginning of the ayah “Zayyin” as Rizq. Therefore, when Allah says “…  Allah provides Rizq to whomever Yashau without Hisaab…” shows that the Zayyin provided to people as Rizq of this worldly life is provided by the will of Allah and without any Hisaab. It’s there not only as the enjoyment of this life and ways and means of personality and character development, but also as a test and trial. Therefore, the Zayyin of this worldly life is not a measure of anyone success/prosperity in this world and in the hereafter as well, but as a test and trial.

The next ayah 2:213 “Mankind was a single Ummat…” shows that mankind was living in a same way, no direction, no right or wrong, no laws, no rules, survival of the fittest was the way of living, before Allah started the process of giving revelations. The next phrase “…then Allah sent the Nabiyyin, as Mubashireen and as bearers of warnings…” is telling us the responsibilities of Anbiya, Nabiyyin in terms of bearers of news and information as well as bearers of warnings. That is by showing us both the right and the wrong path, the Nabi basically gave us both a good news, if we tread on the right path; as well as gave us warning by telling us what could happen if we select the wrong path to travel. The next phrase “…And revealed with them the Kitaab, in Haqq..” Is telling us the third important responsibility of the Nabyyin which is that the Hidayah/Kitaab was sent through them which Allah has revealed on them for us, as mankind, the Kitaab in Haq. When Allah says that this Kitaab has been revealed in Haqq, is meant in all of its meanings in terms of being an absolute truth, within which there cannot be any doubt or falsehood, i.e., it’s flawless and perfect. Additionally, its revealed with Haqq as in justice at its best as per Allah’s solid judicial principals, meanings – that there cannot be any injustice as per the Kitaab. Also, its revealed as duty, responsibility since Quran is made Fard/obligatory on each and everyone of us, therefore its obligatory on us to read, understand and practically follow the commandments as per the Kitaab.

The next phrase “…to judge between the people concerning in what they differed…”  is telling us that the basic focus of the Kitaab is to judge, decide, give us laws, boundaries and restriction, in order to judge and resolve the matters on which people differ and dispute with each other. The next phrase “…But none differed about it except those who were given it, from after what the Bayyinaat had come to them, out of Baghyin among them…” is telling us that there cannot be any disputes or differences with respect to the Kitaab (Allah’s Revelations) except by those who after getting the knowledge of these Bayyan Ayaat, once it’s been Bayaan (been made distinctly clear to them/explained in detail/ clarified) on them, then they have Baghy among each other. As we know that Baghy means to go to the extreme, to cross all the boundaries, to seek or strive with one’s full force, to have rivalry against someone or rebelliousness against laws/system/Rules/Regulations etc. and to abuse, oppress or torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, here when Allah is saying that there is no possibility of having any disputes or differences on the Kitaab, once it has been made byyan, unless they have Baghy among them; the word Baghy here is used in all of these meanings in the sense that they went against, as rebellions against the laws of deen, and in jealousy and animosity, they crossed all bounds , and therefore in that state of Baghy they go on to the extreme of disputing and having differences with each other on the Kitaab as well.

The next phrase “…Then Allah gives Hidayah to those who have Emaan, to what they had differed, of the Haqq by Allah’s Iznnihi…” is telling us that out of these people who are disputing and have differences with each other, then those who have Emaan, bt making Kitab/Hidayah as judge of their disputes, they get the Haqq, the absolute truth, through the focus on Allah’s commandments, thinking, pondering, debates and discussions, they realize the Haqq in the Kitaab and through this process of getting the Haqq in the Kitaab, those who have Emaan gets the Hidayah – the guidance from Allah as in the next phrase “… Allah gives Hidayah to whomever Yashaau to a straight path…” since Allah gives Hidayah to whoever Allah wills, is a figure of speech statement. Obviously, Allah is capable over all things and everything happens as per the will of Allah. But those who have Emaan or those who do Kufar, face consequences of their decisions. After giving the Hidayah in the form of the Kitaab, and the freewill, it is entirely in our own hands to choose whichever way we want to choose. Therefore, those who have Emaan, will get the Hidayah, the guidance to the straight path, as per the will of Allah and those who are the Kaafireen, those who choose Kufar, they would indulge in Baghy for the sake of jealousy and animosity with each other and not to seek the Haqq in the Kitaab, they would be mislead from the straight path, due to their Kufar.

The next ayah 2:214 is a true reflection of the understanding of most Muslims, who assume that simply uttering some words from our mouth or by following certain rituals, would lead them to Jannah, to them Allah is saying 2:214 “ Or do you Hasib that you will enter the Jannat while the example of those passed before you have not yet reached you? They were touched by the Ba’saa and adversity, and they were shaken until the Messenger and those who had Emaan with him said, “When is Nas’r of Allah?”. Indeed, Allah’s Nas’ra is near. This ayah is telling us very explicitly that it’s not easy to enter into the Jannat, while time and time again in Quran, Allah has told us the stories of all the previous Nabiyyin and Momineen with them, who faced extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty during their lives. To such Muslims who think, its very simple and easy to enter into the Jannat, Allah is asking them a question as “have you not heard about those”? when Allah has told us in Quran the many stories of such Rasool and Momineen and they were shaken and test to their core due to the situations that they faced. This fact is also highlighted in the Quran in other ayahs too for instance 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 wakeup is when the person is shaken to his/her ground by such situations. Therefore, such people who chose to observe Taqwa, and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah, then this is precisely the basic meaning of the word ABD (عۡبُدُ) 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. Unlike Most Muslims to do Abd of Allah is not to worship Allah in the sense of simply uttering few words from your mouth or following certain rituals, but it is to follow the laws of Allah, to undergo a period of hardships and struggles which would lead to long term benefits and advantages. Its is therefore Allah is saying that the help of Allah is near for such people.

The next Ayah 2:215 “They ask you to whom they should spend…”. The first phrase of the ayah is telling us that this ayah is going to give explicit instructions as to whom we should spend our Amwaal, wealth property, resources, faculties, knowledge, etc. basically anything and everything that we have received from Allah as Allah’s Fazal, is now required to be spend for the benefit of others, based on whatever is left after fulfilling one’s own needs and the needs of the family members. The next phrase “…Say, “Whatever you spend of Khairin…” is telling us that whatever we spend for the benefit of others is Khairin – this means that whatever we spend for the benefit of others, is better, superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, its honorable, graceful, full of virtue and benefits for the hereafter. The next phrase “…then it is for the parents and the Aqrabeen and the Yatamaa and the Masakeen and the Ibn-s-Sabeel…” is specifically highlighting the people and the causes for which/whom we need to spend Allah’s Fazal as Khair- best of the best- are

• The Parents- We owe our greatest contributions and gratitude to parents. In fact as per Quran, not to do Ahsan with Parents is prohibited and termed as an equal sin as that of doing Shirk.
• The Qurbaa (الْقُرْبَىٰ),- all close friends, close relatives, important and significant people, near and dear ones.
• The Yataama (الْيَتَامَىٰ), – all orphans and all those who have been left all alone in the world and are not able to take care of themselves until they gets back on their feet, someone lost a job needs monitory help to survive until gets another job and gets back on their feet.
• The Masakeen (الْمَسَاكِينَ ) – all those who are unable to look after themselves on a permanent basis or who do not have the ability to take care of themselves; either are poor in a permanent poverty situation, or old aged people or those with permanent disabilities, or those whose responsibilities such as those towards their own selves or their family are beyond the means that they can afford.
• The Ibna-s-Sabeel (ابْنَ السَّبِيلِ) – all such people who are homeless (without physical or emotional place to call their home- their safe place), distressed, oppressed individuals who are unable to seek an exit from their current situations- as per this phrase it is meant to spend our amwal through our wealth and resources making/building/construction a way out for those who are really in need of a way out.

The last phrase of the ayah “…And whatever Khairin you do; then indeed Allah is aware of it”  is telling us that whatever we spend for the benefits of others is not only Khairin but Allah is aware of whatever we do, we do not need any other acknowledgement or recognition from anyone or anything in this worldly life, since Allah is acknowledges and recognizes whatever Khair we do, as in the eyes of Allah this is Kharin and we would be given best of the best retribution for whatever we have done.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

There are four important lessons that we learn from these ayahs 2:211 to 2:215 which are as follows:

1. To argue and enter into arguments is not against the basic gyst of Quran. In fact in Quran itself, many a times, Allah has given arguments and counter arguments to explain things to us in greater details. What Allah wants us to do is to have a firm Emaan first and foremost, on Allah, Allah’s Malaik, Allah’s Kitaab, Allah’s Nabi/Rasool and Emaan on the day of Akhira. With firm Emaan, whenever and whatever we discuss and debate, we have to seek for Haqq, especially in Allah’s Kitaab as Hidayah. If and when we realize the Haqq, then and only through that, we would be able to get the Hidayah, the guidance to the straight path by Allah. We must settle all are disputes as per Allah’s Hidayah/Kitab. We need to keep in mind that Quran is Haqq, and the only Hikm is Allah, with that in mind and our firm Emaan, we would always be on the right path.

 

2. Another important lesson we learn from these ayahs that it is not simple and easy to enter into the Jannat. Since all the earlier Anbiya & Rasool and their accompanying Momineen, faced hardships and struggle whereby they were shaken to the core. Therefore, we need to become an Abid- following and submitting to Allah’s Laws while at the same time understanding and being prepared for a period of struggle and hardship. To observe Taqwa, i.e. to follow these laws while being extra careful should be our behavior at all times.

 

3. To treat the Kitaab – the Hidayah, the Quran as a great trust by Allah. This is also our covenant with Allah as ahle-kitaab, i.e. those who are given the books of revelations – to treat the books of Revelations as a great trust by Allah, fulfil the commitment of delivering the divine message as is, without any amendment or change whatsoever, and not to associate anything with Allah’s sayings as to what Allah has not said. To make it clear, deliver it/communicate to others as is, and not conceal it. Not to say about Allah except the Haq – the absolute truth, and use reason and logic while reading the book. To hold fast to the Book. To not detach/reject/deny/ conceal the book/Ayaat of Allah. To not divert from the way of Allah, and to not exchange this covenant for a small price/benefit of this worldly life. And follow the hidayah, the straight path, and not to follow any other ways or laws.

 

4. Another important foundation of Deen is highlighted in these ayahs as the requirement that whatever Allah’s Fadal/bounties & Na’mat Allah has given us, we have to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others, be it our wealth, property, valuables, our faculties, our resources, or our knowledge – each and everything has to be spent for the benefits of others- the priority on whom these are to be spent on have been highlighted as parents, first and forement, then Qurbaa(الْقُرْبَىٰ, Yataama (الْيَتَامَىٰ), Miskeen (الْمَسَاكِينَ) and Ibna-s-Sabeel (ابْنَ السَّبِيلِ).

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/

 

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.

 

AYAT (آيَاتِنَا) AYAAT (الْآيَاتِ) AYAATIKA (آيَاتِكَ), AYAATIN (آيَةٍ) means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if you are going somewhere, in a distance you see smoke coming from behind a building. Now you cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke you can realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when you think, reflect, ponder and utilize your God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mention Two types of Ayaat. (1) This is the word of God- these are the word of Quran itself- the words of God Almighty on which if we think and ponder, we would be able to realize the hidden confirmed truth which is the greatness and the wisdom of God Almighty hidden behind these words of Quran. (2) This is the work of God- that is the many creations of God Almighty scattered all around us in science and universe, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of the Creator hidden behind all these creations. X-Reference – 2:39 , 2:41 , 2:99 , 2:118 , 2:151 , 2:187 , 2:248 , 2:266 , 3:41 , 3:49-50 , 3:97-98 , 3:112-113 , 4:140 , 4:155 , 5:86 , 6:04 , 6:37 , 6:97-98 , 6:109 , 6:157-158 , 7:35-37 , 7:146-147 , 10:5-7 , 10:20-21 , 10:92 , 13:2-4 , 16:101 , 19:10 , 22:72 , 29:49 , 30:21-25.

 

NA’IMAT (نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ) – bestowed Na’mat – normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:47, 2:122, 2:150, 3:171, 5:7, 5:65, 7:152, 8:53, 14:28, 14:34, 16:53, 16:80, 88:08.

 

ZAYYIN/ ZUYYINA (زُيِّنَ) ^MODIFIED normally translated as beautification or adornment, but as per Quran it’s used in the meanings of anything that attracts us or anything that looks beautiful or attractive to us aesthetically or as per our fitrat. It’s also used in Quran in the meanings to decorate, Adornment, Jewelry, ornaments etc. for instance in the ayah 15:16 “and we have placed within the Jannat great stars and have made it Zayyin for the Nazirren (those who look at them)”. It’s also used in the meanings to beautify anything or make it look attractive. The ayah 3:14 describes the word Zayyain while at the same time is highlighting all the areas which are Zayyin to us as humans – as part of our nature or fitrat, 3:14 “Zayyin/ Zaynat for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return”. Therefore, as per this Ayah the word means anything which people love, desire and is there for the enjoyment of this worldly life. Similarly, in the ayah 7:32 Allah says “Who has forbidden the Zayyin/Zeenat of Allah which Allah has produced for Ibaadihi (those who do Abd of Allah) and Tayyebaat things of Rizq?” Say, “They are for those who have Emaan during the worldly life, exclusively for them on the Day of Resurrection….” shows that Zayyin/Zeenat are also provided by Allah as Rizq- that is ways and means of our personality and character development and is provided to Allah’s Ibaad (those who do Abd of Allah) as enjoyment of this worldly life and hence cannot be prohibited/considered Haram. Additionally, these would be exclusively for them on the day of Resurrection.  When Allah says in Quran that ‘what the Kaafireen were doing was made Zayyin for them as in the ayah’s 6:43, 8:48, 16:63 and 6:122, it’s used in the meanings of seems attractive, pleasing, desirable to them and used in the similar meanings in the ayah 2:212. X-Reference – 2:212 , 3:14 , 7:32 , 6:43 , 6:122 , 6:137 , 8:48 , 9:37 , 10:12 , 13:33 , 15:16 , 16:63 , 27:4 , 35:8, 40:37 , 47:14.

 

KUFR (لْكُفْرَ) – Kafir (plural Kafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24-28 , 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.

 

AMAN (آمَنَ) & EMAAN (الْإِيمَانِ) EMAANUKUM (إِيمَانَكُمْ) – your EMAAN; MOMIN & 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.

 

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.

 

RIZQ (رَزَقْ ) Razaqnakum(رَزَقْنَاكُمْ) verb- as in provided rizq – means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference – 2:25 , 2:172 , 3:37 ,  3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.

 

SHAYYIN (شَيْءٍ) & MASHIAT – INSHALLAH (إِنْشَاءَاللَّهُ) If Allah wills- & YASHAAU (يَشَاءُ) – as per Allah’s Will- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘Will’ – But there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings and it also means fact, event, anything which exists such as in ayah 2:20 إِنَّاللَّهَعَلَىٰكُلِّشَيْءٍقَدِيرٌ means Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. This means that each and everything in this universe is based on these cause-and-effect laws that have been put in place by God Almighty. Therefore, whenever we use the phrase InshaAllah (إِنْشَاءَاللَّهُ), it does not mean that “we will do this ONLY when Allah wills” as is commonly translated; the actual meanings is that “we will do whatever is in our capacity, willingness and ability to do this, and only ALLAH with Allah’s infinite power and ability can stop us”. X-Reference – 2:20 , 2:35 , 2:70 , 2:106 , 2:113 , 2:142 , 2:148 , 2:212-213 , 2:223 , 2:253 , 2:282-4 , 3:26-29 , 3:73-74 , 3:129 , 4:32-33 , 4:48-49 , 5:17-18 , 5:40-42 , 6:39 , 6:101-102 , 7:155-156 , 7:161 , 11:87 , 12:67-68 , 39:15 , 42:22-24 , 76:30.

 

HISAAB (حِسَابٍ) & HASEEB 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.

 

UMMAT (أُمَّةً) & UMMI/UMMIYYUN (أُمِّيُّونَ) The word Ummi has the characteristics and meanings from the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Therefore, is used in the meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in the ayah 3:07 it is used in the meaning of the foundation. The word is used in the same meanings in the ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. Basically, it means a person or a group who is educated only from their mother or home since birth. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the book in the ayah 3:20 “And say to those who were given the book and the Ummiyyun”, meaning those whom the book is not yet revealed before Quran or not yet understood by them. The word is used in the similar meanings in the ayah 3:75. Therefore when in the ayah 2:78 “And among them are the Ummiyyuun (أُمِّيُّونَ) who do not have knowledge of the Book except through hearsay, and they are only assuming” here the word Ummiyun is used in both the meanings of being taught at home only, as well as those who do not understand the book. X-Reference – 2:78 , 2:128 , 2:135-4 , 2:141-143 , 3:07 , 3:20 , 3:75 , 3:110 , 4:11 , 4:23 , 5:75 , 6:42 , 7:38 , 7:157-160 , 13:30 , 20:38-40 , 28:10 , 33:4-6 , 58:02 , 62:02.

 

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

 

BASHAR, MUBASHIR/MUBASHIREEN (مُبَشِّرِينَ) & BASHARA (وَبُشْرَىٰ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference would be the Insaan would be combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes therefore in Quran whenever the word ‘Bashar’ is used for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in the ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in the ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223.  X-Reference – 2:97, 2:118, 2:155, 2:187, 2:223, 3:39, 3:47, 3:79, 3:171, 4:138, 5:19, 9:112, 14:11, 15:33, 15:53-55, 16:59, 16:103, 17:94, 23:34, 48:8, 80:39.

 

KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eeman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read THE BOOK, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and THE BOOK becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual of Tatloo or tilawat with Eeman and pure intention to follow. Once we have firm Eeman on the BOOK and starts acting upon the guidance from the book then this is called Iqra, Tatloo or tilawat, and when these actions are clearly visible in our lives, conducts and behaviors, then the book becomes the Quran to us, otherwise it is just reading or recitation. In order to convert reading or recitation into Iqra, Tatloo or tilawat, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:02 , 2:79 , 2:87 , 2:101 , 2:109 , 2:121 , 2:144-145 , 2:183 , 2:282 , 3:07 , 3:19-20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.

 

HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory.  X-Reference – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.

 

BAGHI & BAGHYAN (بَغْيًا) normally translated as jealousy or animosity, the word has been used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries; (2) To seek or strive with full force; (3) Baghawat- rivalry against someone or rebelliousness against laws/system/Rules/Regulations etc. and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, in the Ayah 2:90, the word is used in all of these meanings in the sense that they went against, as rebellions against the laws of deen, and in jealousy and animosity, they crossed all bounds.  X-Reference – 2:90 , 2:173 , 2:187 , 2:213 , 3:19 , 3:83 , 4:94 , 5:35 , 6:146 , 6:164 , 7:33 , 7:86 , 9:47 , 16:19 , 18:108 , 19:20 , 19:28 , 28:76-77 , 33:51 , 38:22 , 38:24 , 42:14 , 42:27.

 

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.

 

BA’ISA (َبِئْسَ) & BAS’AA (الْبَأْسَاءِ) – 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 as a test or trial or even to shake someone towards the right path or 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) 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.

 

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.

 

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

 

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

 

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

 

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