Surah Al-Baqarah Ayah No. 221 to 225
Surah Al-Baqarah Ayah #221-225 (2:221-225)
A- Translation
٢٢١ وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنْكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
[Quran 2:221] Do not marry the Mushrik (الْمُشْرِكَاتِ) woman, unless they have Emaan (يُؤْمِنَّ) since an Umatun (لَأَمَةٌ) Momin (مُؤْمِنَةٌ) woman is Khair (خَيْرٌ) than a Mushrik (مُشْرِكَةٍ) woman, even if she pleases you. And do not marry the Mushrik (الْمُشْرِكِينَ) man, unless they have Emaan (يُؤْمِنُوا) since an Abd (وَلَعَبْدٌ) Momin (مُؤْمِنٌ) man is Khair (خَيْرٌ) than a Mushrik (مُشْرِكٍ) even if he pleases you. Those Yadu’una (يَدْعُو) to the Fire, but Allah Yadu’u (يَدْعُو) to the Jannat and to the Maghfirat (وَالْمَغْفِرَةِ), by Allah’s permission. And Allah makes Bayyin (وَيُبَيِّنُ) Allah’s Ayaat (آيَاتِهِ) to the people, perhaps they will do Zikar (يَتَذَكَّرُونَ).
٢٢٢ وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
[Quran 2:222] And they ask you about menstruation: say, “It is Azzan (أَذًى), so keep away from the Nissa (النِّسَاءَ) during menstruation. And do not approach them until Yathurna (يَطْهُرْنَ). And when they have Tatohharna (تَطَهَّرْنَ), then approach when Allah has Amara (أَمَرَكُمُ) you.” Allah loves those who are Tawwabeen (التَّوَّابِينَ), and loves those who are Mutatahireen (الْمُتَطَهِّرِينَ).”
٢٢٣ نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنْفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ
[Quran 2:223] Your Nissa (نِسَاؤُكُمْ) are Haras (حَرْثٌ) for you; so, approach your Haras (حَرْثَكُمْ) as you Shayytum (شِئْتُمْ), and put forward for yours Nafs (ِأَنْفُسِكُمْ). And do Taqwa (وَاتَّقُوا) of Allah, and know that you will meet Allah. And give Bashiri (وَبَشِّرِ) to the Momineen (الْمُؤْمِنِينَ).
٢٢٤ وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
[Quran 2:224] And do not make Allah A’urzatan (عُرْضَةً) in your oaths against doing Tabarru (تَبَرُّوا) and Taqwa (وَتَتَّقُوا) and Islah (وَتُصْلِحُوا) among people. Allah is All-Hearing, All-Knowing.
٢٢٥ لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ
[Quran 2:225] Allah does not seize you for your mistake concerning your oaths, but Allah seizes you for what your Qaloob (قُلُوبُكُمْ) have earned. And Allah is Ghafurun (غَفُورٌ) Haleem (حَلِيمٌ).
B- THE CONCEPT:
These ayahs are talking about personal matters in general including oaths, marital relationship and boundaries starting with the marital contract in the ayah 2:221 is giving us an explicit divine instruction related to Nikaah – the marriage contract. Where Allah says 2:221 “Do not marry the Mushrik woman, unless they have Emaan since an Amatun Momin woman is Khair than a Mushrik woman, even if she pleases you. And do not marry the Mushrik man, unless they have Emaan since an Abd Momin man is Khair than a Mushrik, even if he pleases you. Those Yadu’una to the Fire, but Allah Yadu’u to the Jannat and to the Maghfirat, by Allah’s permission….” Allah is telling us that regardless if anyone seems pleasing to us, we need to focus on the complete marital harmony by marrying only the Momin. Even if a Mushrik may look very pleasing to us, since association by marriage to a Mushrik, is a call for us towards the fire of hell, whereas by Allah’s explicit instructions to marry only the Momin, is an Allah’s invite for us to heaven and Maghfirat (protection and shield from the harmful effects of the wrong path). The last phrase of the ayah “….And Allah makes Bayyin Allah’s Ayaat to the people, perhaps they will do Zikar” is telling us that Allah’s Ayaat have been made Bayyinan (clarified in detail, explained in details, distinctly made clear) so that we can do Zikr- which is used in all of its meanings- for Quran itself; understanding and seeking knowledge of Ayaat of Allah by utilization of all Allah’s Given Faculties, believing & following these Ayats; remembering and being grateful for Allah’s blessings as well as taking lesson (Ibrat) from previous told stories in Quran.
The next ayah is talking about specifically the menstruation of women and the divine instructions. Therefore, when Allah says in ayah 2:222 “And they ask you about menstruation: say, It is Azzan, so keep away from the Nissa during menstruation.….” Here the word Azzan is normally translated as being dirty, but this is a mistranslation and misinterpretation. Here Allah is saying that menstruation period for women is a period which is hurtful to her, not just in the sense of physical pain, but also emotional and psychological sense as well. Therefore, the clear divine instruction is not to approach them during the menstruation. When Allah says keep away from them, this does not mean in the meanings of isolating them or not getting near to them, but not approaching them violently emotional and psychological manner and sexually as well since this is already a hurting period for them, the least one is for their husbands to avoid any sort of sexual interactions with them. The next phrase “…And do not approach them until Yathurna…” Here again the word Taharat is mistranslated as purity whereas it means lawful, allowed, legal, permitted or permissible. Therefore, Allah is saying that during the menstruation, your women are not permitted, not lawful to you until the period is over, after which time then they would be permitted, and allowed in terms of sexual relationship between husband and wife. The next phrase is normally mistranslated as once their menstruation is over, then you can approach them from wherever Allah has Ammar to you, whereas we know there is no such kind of guidance from Allah that we can find in Quran. The correct translation of this phrase is that “…And when they have Tatohharna, then approach when Allah has Amara you…” and we know that Allah has Amaar us to approach our spouses, except during menstruation. The next phrase Allah loves those who are Tawwabeen, and loves those who are Mutatahireen.” is talking about two qualities that are liked by Allah, one is that of those who follow the laws, remain within the boundaries of law and undertake only as allowed and permitted. The second quality is of those who carry out a process of self-reflection and assessment, and at any point of time, whenever they feel, they have committed a mistake or an error, intentionally or un intentionally, they do Touba, i.e. make a U-turn, realize their mistake, make reform, and remain steadfast on the right path with firm commitment never to repeat the mistake again.
The next ayah 2:223 is again one of the ayahs that have been grossly misinterpreted to encourage viewing wives nothing but some sexual partners and as cultivation, means of producing children only. This is a gross misinterpretation and taking the divine guidance in ridicule. When Allah says in 2:223 “Your Nissa are Haras for you…” it does not mean as of producing children. The word Haras normally translated as cultivation or farming, basically means sowing of 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. Therefore it means one’s wife and family is the very first source of earning good deeds, by doing Ahsan on each other, observing Taqwa with the help of each other, one’s family is the place of sowing seeds, earning deeds, doing Ahsan and with utmost respect, honor and dignity, making efforts to take care of each other, and putting forward for oneself for the hereafter. The word Haras has nothing to do with having children since many couples do not have children and Allah clearly said in Quran that Allah is the one who chooses whom to give child or not to give child. It is further defined in the next phrase as in “…so approach your Haras as you Shayytum, and put forward for yours Nafs.” Thus, here the concept of looking at your wives in a much broader sense, as a door to the life hereafter- Jannat through good deeds, and hellfire through bad deeds and bad treatment. Haras means a wife of a person should be viewed by her husband as a place of sowing deeds and putting forward these deeds for the day of accountability through the phrase “Put forward for your Nafs”. Therefore, your women, are Haras for your is used here in the meanings of one’s earnings, one’s deeds and actions that he has put forth for his Nafs in the hereafter – could be both good or bad deeds.
If the word Nissa is taken to mean here in a much broader sense, it could mean all those weak segments of the society, such as children, elderly, dependent individuals, Masakeen, Yatama who are dependent on the stronger segment of the society. So when Allah says “ Your Nissa are Haras for you; so approach your Haras as you Shayytum, and put forward for yours Nafs.” It would mean as a direct divine instruction to the stronger segments of the society to treat the weaker segments of the society as their Haras i.e. as a place of sowing of seeds, or earning deeds and putting forward for their nafs for their hereafter. It’s a divine instruction to treat this group of individuals, may be your family, your employee, your servant, your elderly, a miskeen or a Yateem, around you, as your Haras. By taking care of them, by making sure you treat them with Ahsan and with utmost respect, honor and dignity, making efforts to take care of them, you would be putting for yourself deeds for the hereafter. So when Allah says approach your Haras as your Shaayytum, it mean since they are dependent on you, you can approach them how you will and want, but keep in mind that your interactions with them, is basically resulting in deeds, whether good or bad, that are putting forward for your hereafter.
Therefore when in the next phrase Allah says “…And do Taqwa of Allah, and know that you will meet Allah…” Is telling us in no unclear terms that we need to be certain of the fact that one day we will be returned to our creator and would be held accountable for all that we have done. Therefore, we have to honor and treat our Haras as our pride, as our place of sowing seeds of good deeds, as a place of putting forward for our Nafs and as a place where we follow Allah’s laws by being extra careful and doing Taqwa. When Allah says “…And give Bashiri to the Momineen” it means that Allah is giving good tidings to those who are Momineen, since they are certain of the day when they will meet their rabb for their accountability and their deeds, actions, and behaviors are reflective of this belief and since they are Muttaqqi.
In the next ayah when Allah says 2:224 “And do not make Allah A’urzatan to your oaths against doing Tabarru and Taqwa and Islah among people. Allah is All-Hearing, All-Knowing.” through the words and concepts such as Birra, Taqwa and Islah among people, Allah has covered all aspects of Deen in a concise manner. Therefore, when Allah says do not make Allah A’urzatan for not doing what you committed in your oaths that you will do Birra, Taqwa and Islah among people, it means that do not use Allah as a shield, as an excuse, as a front, or covering for not honoring these oaths related to any aspect of Birra, Taqwa or Islah among people. For instance, many a times, people do not intend to carry out their oath and they make Allah as an excuse by saying statements like, I really wanted to, but it was not in the Shayyit, will of Allah. Or something like, I will do it if Allah wills, whereas Allah has said in Quran that “for an Insaan is only that for which he/she strives for”. People tend to use Allah as an excuse for not doing what they have committed in their oaths, which is what this ayah is explicitly instructing us not to do it.
In the next ayah 2:225 “Allah does not seize you for your mistake in/concerning your oaths, but Allah seizes you for what your Qaloob have earned. And Allah is Ghafurun Haleem.” Allah is telling us that there is no seizure by Allah, i.e. Allah will not make it as a final accountability for any unintentional mistakes or error in our oaths as well as concerning the fulfilling of our oaths. However, Allah would make it final and would seize us for what our Qalab has earned. As we know Qaloob is a combination of firm intention and deep conviction of heart, mind and all faculties. Therefore, when Allah says that what their Qaloob have earned, meanings whatever is the actions/result that have been based on the firm conviction, intention and striving of heart, mind and our faculties. Therefore, what this ayah is telling us that if there is any unintentional error or mistake, that can be forgiven, but if there is a firm intention and conviction of our heart, mind and our faculties, then whatever is the result of that intention and conviction, would be seized and brought to finality by Allah. The last phrase tells us two qualities of Allah as is pertinent to this situation of fulfilling of our oaths, as Allah being Ghafurrun and Allah being Haleem.
C- IMPLEMENTATION IN TODAY’S LIFE
The most important lessons that we can apply in our day-to-day life that we have learnt from these ayahs from 2:221 to 2:227 are as follows
- To always look for perfect harmony in marital relationship by marrying only a Momin. A Mushrik may look pleasing to us, but by marring a Mushrik, we would be heading towards the fire of hell, whereas as per Allah’s explicit instructions by marring only a Momin, is Allah’s invite towards Maghfirat & heavenly life in this world & Akhira. To avoid any sort of sexual interactions between husband and wife during the menstruation period.
- To treat Nissa, both as wives as well as weaker segments of the society, as Haras – that is a place of our pride, honor and of sowing of seeds of our deeds for the hereafter that we can put forth for our Nafs by observing Taqwa.
- To always aim at fulfilling our oaths, especially related to Birra, Taqwa and Islah between people and never try to make any excuse whatsoever and never try to make Allah as a shield to hinder against the fulfilling of our oaths.
- To always be mindful of what is in our Qalab in terms of our deep conviction and firm intentions of our heart, mind and faculties concerning oaths, since there will not be any seizure by Allah for any unintentional mistakes or errors in and concerning our oaths, but if there is any things that our Qaloob have earned, we would be held accountable and seized by Allah.
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/
SHIRK (َشْرَكُو) & MUSHRIK who does shirk (الْمُشْرِكَاتِ) female & (الْمُشْرِكِينَ) male; MUSHRIKEEN (الْمُشْرِكِينَ) plural: Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Thus, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, the word ‘Shuraka’ are influencers or scholars, who are taken as a Shareek of Allah and who have made pleasing to Qatal their children by causing confusion in Deen. X-Reference – 2:96 , 2:105 , 2:135 , 3:151 , 4:48 , 5:82 , 6:81 , 6:137 , 6:148 , 9:7 , 7:191 , 10:18 , 12:106 , 16:3 , 16:86 , 17:64 , 22:31 , 30:32 , 31:13 , 37:33 , 43:39 , 68:41 , 72:2.
AMAN (آمَنَ) & EMAAN (الْإِيمَانِ) female Momin (مُؤْمِنَةٌ) & male Momin (مُؤْمِنٌ) & Momineen (لِلْمُؤْمِنِينَ) plural- 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 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. It’s not a blind faith but 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 – 2:9 , 2:85 , 2:108 , 2:121 , 2:126 , 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.
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Thus, a person’s residence is called Umm and one’s nation or community is called Ummath. Also used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 used as foundation. The word is used in the same meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it means a person or people who is/are educated only from their mother or home since birth or innocent or pure. The word Ummatun (for female) is used for Momin woman in similar meanings as the word Abd is used for Momin man in the ayah 2:221. Therefore, it would have the same meanings as that for Aabid. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the book in the ayah 3:20 meaning those whom the book is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in ayah 3:75 and ayah 2:78 where the word is used in both meanings of being taught at home only, as well as those who have not understood Kitaab. X-Reference – 2:78 , 2:128 , 2:134 , 2:143 , 3:07 , 3:20 , 3:75 , 4:11 , 4:23 , 5:75 , 6:42 , 7:38 , 7:160 , 13:30 , 20:40 , 28:10 , 33:6.
KHAIR (خَيْرًا) 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.
ABD (عۡبُدُ) & EBAAD (الْعِبَادِ) & 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 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:36 , 26:71 , 29:17 , 34:40-41 , 36:61 , 51:56-57.
DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) noun; DAA’E (الدَّاعِ)who does DUAA: The basic characteristics of the word is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally mistranslated as prayers or as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretations- for instance, refer the ayah 17:11 “Insaan Yada’u for Shaar and Duaau for Khair..” shows that the duaa could be for Shaar as well as for Khair. Similarly, the ayah 13:14 where the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. Only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us. As per Quran, basic characteristics of the Duaa is to make efforts & struggle in order to achieve a goal, and then being Momin with firm Emaan to seek help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Along with own efforts and striving, we strive for our goal with firm Emaan on Allah. X-Reference – 2:171 , 2:186 , 3:38 , 13:14 , 14:39 , 14:40 , 17:11 , 19:04 , 19:48 , 21:45 , 24:63 , 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46::05 , 71:06.
GHAFR & GHAFOORUN (غَفُورٌ) – noun, ASTAGHFIR (اسْتَغْفِرُو) – verb MAGHFIRATI (بِالْمَغْفِرَةِ) – noun; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 11:114.
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. 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 by distinctly made clear Haqq and Baatil. X-Reference – 2:70 , 2:87 , 2:118 , 2:168 , 2:187 , 3:138 , 4:176 , 5:15 , 5:49 , 6:19 , 6:55 , 7:89 , 8:63 , 8:72 , 9:115 , 10:29 , 16:39 , 16:44 , 19:64 , 24:59 , 43:52 , 49:06 , 55:04 , 75:19.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – 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 we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we 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 we think, reflect, ponder and utilize our God-given faculties and senses. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39 , 2:118 , 2:187 , 2:248 , 3:41 , 3:98 , 3:113 , 4:140 , 5:86 , 6:37 , 6:98 , 6:109 , 6:158 , 7:37 , 7:147 , 10:7 , 10:92 , 13:4 , 16:101 , 19:10 , 22:72 , 29:49 , 30:21-25.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference – 2:40 , 2:47 , 2:63 , 2:114 , 2:122 , 2:152 , 6:90 , 13:28 , 16:13 , 16:43-44 , 20:03 , 39:21 , 39:23 , 43:44 , 54:15 , 54:17 , 54:22 , 54:32 , 54:40 , 76:29.
AZZAN (أَذًى) NEW Normally translated as being hurt, harmed or even being dirty as in ayah 2:222, but the meanings of this word, although includes physical hurt and harm as well, but are more on the emotional, verbal or psychological sense and nothing to do with being impure or dirty as it is normally mistranslated in ayah 2:222. For instance, in the ayah 2:262 “those who spend their wealth in the Sabeel of Allah, and then do not follow up with what they have spent and do not Azzan…” Here it’s used in the meanings of statements/acts causing verbal, emotional or physiological hurt such as hurtful comments or any such words or acts which is hurtful to the recipients of these wealth or sadaqat. The word is used in similar meanings in the ayah 33:53 advising people going to the Nabi’s house without invitation or overstaying afterwards, cause Azzan to the Nabi. It is also used in Quran as a step down of the word Zarar – used in the meanings of much intense hurt, harm and torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan..”. In ayah 2:262-264 the word Azzan is used as an opposite of Ma’roof words and Mughfirat to others, as in the phrase “Ma’roof words and Maghfirat are better than Sadaqat followed by Azzan”. In the ayah 33:48 “Do not follow the Kafireen and the hypocrites, but let go of their Azzahum (their Azzan on you) and do tawakul of Allah..” The same meanings and context are used in the ayahs 3:186. X-Reference – 2:196 , 2:222 , 2:262-264 , 3:111 , 3:186 , 4:102 , 33:48.
NISSA (نِسَاءَ) NISSA-KUM (نِسَائِكُمْ) your Nisaa; In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11.
TAHARAT & MUTATAHIREEN (الْمُتَطَهِّرِينَ) NEW Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu..”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable or permitted as per the laws of the Deen. Similarly, in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu..”. It’s used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said’ o my people, these are my daughters, they are more Atharu for you” Here again its used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it’s used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen. X-Reference – 2:222 , 2:232 , 9:108 , 11:78 , 33:53 , 58:12.
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.
TOUBA (التَّوَّابُ) & TAWABEEN (التَّوَّابِينَ) – those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. When its used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of the acceptance of Touba, or turning of Allah towards you. X-Reference – 2:54 , 2:128 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102 , 9:105-106.
HARAS’ (حَرْثٌ) 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 clarified in 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.
SHAYYIN (شَيْءٍ) & MASHIAT 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.
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.
TAQWA (َاتَّقُوا) ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) in plural- those who 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.
BASHAR (بَشِّرِ) & MUBASHIR/MUBASHIREEN (مُبَشِّرِينَ) 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 , 3:170-171 , 4:138 , 5:19 , 9:112 , 14:10-11 , 15:33 , 15:53-55 , 16:58-59 , 16:103 , 17:93-94 , 23:33-34 , 48:08 , 80:39.
A’RAZ & A’URZATAN (عُرْضَةً) NEW Normally translated as an excuse, as in the ayah 2:224, but the basic characteristics of the word is derived from the word Aarizan- that cloud which is spread out on the sky as used in the ayah 46:24. Therefore the word is used in the meanings of exposing, spreading out as used in the ayah 57:21 when describing heaven as “..Jannat whose Araz is like the Araz of the skies and the earth ..” Similar meanings of the word is in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for instance in the ayah 40:46 “The fire, they are Yurazon to it in the morning and evening…” . The word A’iteraz means to come out/spread out in front of something in a manner that it becomes a hinderance. Similerly, the word used in Ayah 2:224, with all these meanings of spreading Allah as a front, as a shield or covering as a cause for not doing what they committed in their Aimenaukum related to Birra, Taqwa and Islah of people. When the phrase A’raz of this worldly life as used in the ayah 4:94 and 8:67, it’s used in the meanings of everything in this worldly life that one gives focus to, that has spread out in terms of one’s priority, attention and desire. X-Reference – 2:224-225 , 2:235 , 4:94 , 7:169 , 8:67 , 9:42 , 24:33 , 40:46 , 46:24 , 57:21 .
BIRRA (الْبِرَّ) & Tabarru (تَبَرُّوا) normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In a nutshell in Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference – 2: 44 , 2:177 , 2:189 , 2:224 , 3:92-93 , 3:193 , 3:198 , 5:02 , 6:59 , 17:67-68 , 19:14 , 19:32 , 52:28 , 58:09 , 60:08 , 76:05 , 80:14-16 , 82:11-13 , 83:18.
IS’LAAH (إِصْلَاحٌ) & MUS’LIHI (الْمُصْلِحِ) who does Is’lah; AS’LAHU (وَأَصْلَحُوا) verb; S’WALEHAT (الصَّالِحَاتِ) noun. The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in the ayah 5:39, Allah says “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc) – therefore the meanings of the word are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in the meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair. In the phrase of Quran Aml-e-S’walehat with the same meanings would mean such deeds which are Islah and in accordance with Deen. X-Reference – 2:25 , 2:62 , 2:182 , 3:46 , 3:82 , 4:69 , 5:39 , 7:73, 8:01 , 11:61 , 13:23 , 18:82 , 24:05 , 25:71 , 40:8 , 42:40 , 49:10.
QALOOB (قُلُوبُكُمْ) NEW Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan …” Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…” the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in the same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…” X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87.
HALEEM (حَلِيمٌ) NEW Normally translated as forbearing or patient, but the word has much more depth and wider meanings for instance in the ayah 9:114 “And the request of Istighfar of Ibrahim for his father was only because of the promise he had made to him. But when it became clear (Tabbiyyin) to Ibrahim that his father was an enemy of Allah, he disassociated from him. Indeed, Ibrahim was compassionate and Haleem” shows the characteristics of the meanings of this word, which is in the meanings of someone who is wise, sensible, smart and intelligent yet holds the qualities of being compassionate, caring, kind, and considerate. The word is used in the similar meanings and for Ibrahim as well in the ayah 11:75. Similarly in the ayah 5:101, “O you who have Emaan, do not ask about things, which if they are shown to you, will distress you/cause hardship for you…. Indeed Allah is Ghafurun Haleem”.. Again, shows the meanings of the word in terms of Allah being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion. X-Reference – 2:225 , 3:155 , 4:12 , 5:101 , 9:114 , 11:75 , 17:44 , 33:51 , 37:101 , 64:17.