Surah Al-Baqarah Ayah No. 254 to 260
Surah Al-Baqarah Ayah #254-260 (2:254-260)
A- Translation
٢٥٤ يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ
[Quran 2:254] O you who have Emaan (آمَنُوا)! Spend from what We have given as Rizq (زَقْنَاكُمْ) to you, before there comes a day wherein there is no trading nor friendship nor Shafa’atun (شَفَاعَةٌ). As for the Kaafiron (الْكَافِرُونَ) they are the Zwalimoon (الظَّالِمُونَ).
٢٥٥ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ
[Quran 2:255] Allah! there is no deity except Allah, the Living, the Eternal. Neither slumber overtakes Allah, nor sleep. To Allah belongs whatever is in the skies and whatever is on earth. Who is there that can Yashfau (يَشْفَعُ) in front of Allah except with Allah’s permission? Allah knows what is between them and what is behind them; and none can encompass anything from Allah’s Knowledge except for what Allah Shaa’a (شَاءَ). And Allah’s dominion encompasses the skies and the earth, and guarding them does not burden Allah. For Allah is the Supreme, the Great.
٢٥٦ لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
[Quran 2:256] There is no compulsion in the Deen (الدِّينِ). The right guidance has become Tabayyan (تَبَيَّنَ) from the wrong. So, whoever Yakfur (يَكْفُرْ) in the Taghuut (بِالطَّاغُوتِ) and have Emaan (وَيُؤْمِنْ) in Allah, then indeed, he/she grasped with the Wusqa (الْوُثْقَىٰ) the most trustworthy handle, which does not break. And Allah is All-hearing, All-knowing.
٢٥٧ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
[Quran 2:257] Allah is the Waliyyu (وَلِيُّ) of those who have Emaan (آمَنُوا); Allah brings them out of the darkness towards the light. As for those who do Kufr (كَفَرُوا), their Awliyaa (أَوْلِيَاؤُهُمُ) are the Taghoot (الطَّاغُوتُ); they bring them out of the light towards the darkness. Those are the companions of the Fire, in which they will abide Khaliduun (خَالِدُونَ).
٢٥٨ أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
[Quran 2:258] Have you not considered the one who argued with Ibrahim concerning his Rabb (رَبِّهِ), because Allah had given him authority? When Ibrahim said, “My Rabb (رَبِّيَ) is the one who gives life and causes death.” He said, “I give life and cause death.” Ibrahim said, “Then indeed, Allah brings the sun from the East, so bring it from the West,”. And the one who did Kufar (كَفَرَ) was dumbfounded, for Allah does not guide the Zwalimeen (الظَّالِمِينَ) people.
٢٥٩ أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 2:259] Or like the one who passed through a town while it had collapsed on its foundations. He said, “How will Allah give it life after its lifelessness?” So, after hundred years Allah caused him to die, then resurrected him. Allah said, “For how long have you stayed?” He said, “I have stayed for a day, or part of a day.” Allah said, “No. You have stayed for a hundred years; look at your consumption and your Sharab (شَرَابِكَ) – with no amendments, and look at your donkey. And Allah make Ayat (آيَةً) for mankind. And look at the bones, how Allah raise them, and cover them with flesh.” And after it became clear to him, he said, “I know that Allah has power over all things.”
٢٦٠ وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
[Quran 2:260] And when Ibraham said, “My Rabb (رَبِّ), show me how I live to the death.” Allah said, “Have you not have Emaan (تُؤْمِنْ)?” He said, “Certainly, but it is to reassure my Qalab (قَلْبِي).” Allah said, “Then assume to take four from the birds, and then incline them towards you, then appoint a group of them on all of hill; then call them – they will come to you in Sayan (سَعْيًا). And know that Allah is Azizun (عَزِيزٌ) All-wise.”
B- THE CONCEPT:
The ayahs 2:254 gives us the most important divine instructions 2:254 “O you who have Emaan (آمَنُوا)! Spend from what We have given as Rizq (زَقْنَاكُمْ) to you, before there comes a day…” it is an explicit instruction while at the same time warning to us about the day where “…wherein there is no trading nor friendship nor Shafa’atun (شَفَاعَةٌ). As for the Kaafiron (الْكَافِرُونَ) are the Zwalimoon (الظَّالِمُونَ).” Keeping in view the whole of divine guidance we realize that spending from whatever Allah has given as Rizq, for the benefits of others, holds utmost importance and priority in the eyes of Allah. So much so that in Ayah 63:10 Allah says “ And spend from what We have provided you as before death approaches one of you and he/she says, “My Rabb, if only You would delay me for a brief term so I would give Sadaqa and be among the Muttaqueen” This means that Allah tells us in Quran that in very explicit manner including both the ayahs of 2:254 and 63:10 that it is important to spend all ways and means of personality and character development (Rizq) be it our money, time, knowledge etc. for the benefit of others, before it is too late. It is because of the importance of spending for the benefit of others that when death comes upon us, we will ask Allah to give us a little more time so that we can do charity and sadaqat, as a dying person will not wish for a little more time for any other act of righteousness; the most important deed, which has the most weight on the scales of justice on the day of judgment is spending Rizq for the benefit of others. We have to do this before its too late, before we die, before we are resurrected and on the day of judgment there will be no trading, no exchange of any deed with another, no friendship, no helper, protector, supporter at all, except our own deeds and Emaan.
The next ayah 2:255 is explaining the whole set of characteristics of Allah, and this ayah is normally misinterpreted and misused in the name of getting protection from Allah by simply uttering these words (as Ayat al Kursi) from one’s mouth and putting these words at the entrance. There are no such things as magic when it comes to Allah’s Hidayah, these are the divine instructions, which are meant to be understood, and practically applied in order to make a difference in our lives. The ayah is self-explanatory with its correct translation as 2:255 “Allah! there is no deity except Allah, the Living, the Eternal. Neither exhaustion overtakes Allah, nor sleep…” is talking about Allah’s immense powers, being the only deity, the creator and the Rabb of everything in the universe, Allah does not get tired, exhausted, neither need to sleep or take rest, nothing overtakes Allah. The next phrase “…To Allah belongs whatever is in the skies and whatever is on earth. Who is there that can Yashfau (يَشْفَعُ) in front of Allah except with Allah’s permission? Allah knows what is between them and what is behind them…” This phrase, that Allah knows what is between them and behind them, is talking about Allah’s immense knowledge which encompasses everything which is between the skies and the earth and everything that has happened before, in terms of how it was created and the knowledge of the unseen. Therefore when Allah says in the next phrase “…and none can encompass anything from Allah’s Knowledge except for what Allah Shaa’a (شَاءَ)…” is talking about that Allah is the source of All knowledge, ilm and wisdom, and it is only through Allah’s permission, that we can encompass and receive this knowledge as to what is between the skies and the earth and the knowledge of what is behind the skies and the earth. Therefore the last phrase of this ayah “…And Allah’s dominion encompasses the skies and the earth, and guarding them does not burden Allah. For Allah is the Supreme, the Great.” Is telling us that although to Allah is the dominion, the Rabobiat, the maintenance, the running of everything that is in the skies and the earth, but guarding and protecting them does not burden Allah neither is it tiring for Allah and for Allah is the Supreme, the Great.
When Allah says in ayah 2:256 “There is no compulsion in the Deen (الدِّينِ)..” It means that there is no compulsion, no force, no lack of willingness or choice in Deen. Nobody can be forced to follow the Deen and following the Deen is made simple and easy for everyone. This phrase is also the reflection of giving freewill, the freedom of choice and decisions to mankind as a birth right given by Allah to each and every one of us. Therefore, to exercise this right by freely choosing and deciding whatever one desires for him/herself is a birth right for everyone and no one can be forced or compelled to follow any commandment of Deen. Once the hidayah has been made clear, explained in detail through Allah’s Kitaab- the Hidayah, the choice is then left in the hands of the individual to decide for him/her self. Therefore the next phrase of the ayah says that “…The right guidance has become Tabayyan (تَبَيَّنَ) from the wrong. So, whoever Yakfur (يَكْفُرْ) in the Taghuut (بِالطَّاغُوتِ) and have Emaan (وَيُؤْمِنْ) in Allah, then indeed, he/she grasped with the Wusqa (الْوُثْقَىٰ) the most trustworthy handle, which does not break. And Allah is All-hearing, All-knowing”. Thus once the Hidayah has been made Bayanan, i.e., made distinctly clear the right path from the wrong one, the Haqq from the Baatil, explained in detail through examples and Hidayah has been clarified; after that, whoever does Kufur of the Taqghuut, means whoever reject, denies the Taghoot, as in those laws that are outside of Quran and set up by Shaytan to lead people astray from Allah’s Kitaab – whoever reject these laws, does not do Abad of these, and have Emaan on Allah, then indeed that person has grasped with Wusqa (strength, stable and stronghold with unbreakable foundations) the most trustworthy handle, which does not break.
As continuation of the previous ayah which talks about following Allah’s Hidayah as strong and most trust worthy handle, the next Allah is telling us the consequences of our decisions by saying 2:257 “Allah is the Waliyyu (وَلِيُّ) of those who have Emaan (آمَنُوا); Allah brings them out of the darkness towards the light. As for those who do Kufr (كَفَرُوا), their Awliyaa (أَوْلِيَاؤُهُمُ) are the Taghoot (الطَّاغُوتُ); they bring them out of the light towards the darkness. Those are the companions of the Fire, in which they will abide Khaliduun (خَالِدُونَ)”. Is giving us two route for our decision, for our free will to chose from, once the Hidayah has been made distinctly clear we can chose to either (1) Take Allay as Awliyy and follow Allah’s Hidayah, the Kitaab, the Quran, which brings the Momineen out of the darkness towards the light, OR (2) Take Taghoot as Awliyy and follow the laws of the Taghoot, which brings people from the light towards the darkness. Those who take the second route, chose to take Taghoot as Awliyy, are destined to become companions of hell, wherein they will abide forever.
The next three ayahs are giving us explicit Quranic guidance through narrating of three stories or arguments. In the ayah 2:258 “Have you not considered the one who argued with Ibrahim concerning his Rabb (رَبِّهِ), because Allah had given him authority? When Ibrahim said, “My Rabb (رَبِّيَ) is the one who gives life and causes death.” He said, “I give life and cause death.” Ibrahim said, “Then indeed, Allah brings the sun from the East, so bring it from the West,”. And the one who did Kufar (كَفَرَ) was dumbfounded, for Allah does not guide the Zwalimeen (الظَّالِمِينَ) people”. This ayah is talking about the argument by the one who was given authority and kingdom on earth by Allah, became proud and arrogant and was arguing with Ibrahim about Allah, calling himself as if he is the one who brings life and causes death (in his kingdom). Therefore, when Nabi Ibrahim said that “Allah brings the sun from the east, why don’t you bring it from the west” he became dumbfounded, astonished and speechless. When Allah says that Allah does not guide the Zwalimeen, it means that Allah’s Hidayah is there for those who are on the righteous path believe in Hidayah, who are Momineen and do not do Zulm. The person arguing with Nabi Ibrahim was arrogant and proud to the level of equating him with Allah, by saying that he too gives life and death in his kingdom. By doing this not only was he being ungrateful for what Allah had given him as authority and kingdom, but he was also being one of the Zwalimoon, by doing this utter and high level of injustice.
The next ayah 2:259 is normally mistranslated to give an impression as if Allah had revive a man in this world only to prove Allah’s power of resurrection. This is not what this Ayah is telling us. When in the ayah 2:259, Allah says that “Or like the one who passed through a town while it had collapsed on its foundations. He said, “How will Allah give it life after its lifelessness?” So, Allah caused him to die after hundred years, and resurrected him..” Allah is not telling us that Allah revived him after 100 years of his death, but in fact is telling us that after living for 100 years when he died and Allah resurrected him. Notice the use of the word Bath’aho بَعَثَهُ which does not mean revive, but means resurrected, as it is the same word which is used in the Quran to identify the day of resurrection as Youme Bath’a. Therefore, Allah is saying in this ayah that when he lived for 100 years and Allah resurrected him, it means after his death, when Allah resurrected him. Therefore the next phrase of the ayah “…Allah said, “For how long have you stayed?” He said, “I have stayed for a day, or part of a day.” Allah said, “No. You have stayed for a hundred years…” is talking about his life here on earth. As is mentioned in Quran, that once people would be resurrected, they would not have any idea about the duration of their time on earth, which to many people would seem only a few days. Therefore, in this ayah as well, as per him, he thought that he was on earth only for a day or two, but in fact he has lived on earth for a period of 100 days.
In the next phrase “…look at your consumption and your Sharab (شَرَابِكَ) – with no amendments..” Again this phrase is not talking about his food and drinks, but in fact talking about whatever he has consumed (Tawaam) on earth – Notice here the word Twouaam” normally translated as food or feeding but it mean the consumption of all the necessities and luxuries of life such as food, shelter, clothing etc. Similarly, the word Sharab means all that he was engulfed in, consumed by, absorbed in and overwhelmed by during his worldly life. Therefore, Allah is showing him, his whole life, in front of him without any amendments, change and deterioration or impact of time, as to what he consumed, and was engulfed in when he was alive. The next phrase of the Ayah “…and look at your donkey. And We make Ayat (آيَةً) for mankind and look at the bones, how We raise them, and cover them with flesh…” Is telling us that bones, are in fact one of the Ayah of Allah, which when we think, ponder, seek knowledge of, gives us a wealth of knowledge in terms of history, in terms of Allah’s creation and in terms of connecting us to Allah. Also, the fact that it is Allah who joins, raise the bones and cover them flesh, all of this is Ayaat of Allah. Therefore, when in the next phrase Allah says that “…And after it became clear to him, he said, “I know that Allah has power over all things.” Is talking about the time, when it will be too late for a person to realize Allah’s power, believe in Allah and that Allah is all-powerful over-all things. Therefore, it is during this worldly lifetime that we need to have Emaan on Allah and Emaan on Allah’s Kitaab. We can not doubt Allah’s ability to resurrect us, to show our whole lifetime in front of our own eyes, on the day of resurrection, to gather us for the purpose of accountability. Right now, is the time, where we need to strengthen our Emaan, by thinking, pondering, using our intellect otherwise, once we die and then resurrected by Allah and then we understands it, it will be too late.
The next ayah 2:260 is again one of those ayahs which have been misinterpreted to say that Nabi Ibrahim was asking Allah how Allah would revive us after death. Keeping in mind the stature of Nabi Ibrahim, who found Allah through his own logic and reasoning, for whose footsteps we all as Momineen have been asked to follow, who is the benchmark for us as Millat-e- Ibrahim, how is it possible that Ibrahim would have any doubt on Allah’s ability to revive/resurrect us after our deaths. The correct translation of the ayah is 2:260 “And when Ibraham said, “My Rabb (رَبِّ), show me how I live to the death.” Notice the word Tuhi (تُحْيِي ) means is live (as verb) not life (as noun) and the word Almowt, which is the death not resurrection, so here Ibrahim is not asking Allah about how Allah would revive after death, but in fact asking Allah how Ibrahim should live his life now and onwards till his own death, the word used Almowt, which is the death. Therefore, the reply from Allah is “Allah said, “Have you not have Emaan (تُؤْمِنْ)?” He said, “Certainly, but it is to reassure my Qalab (قَلْبِي).” Being a Nabi to spread Allah’s hidayahs, and how to live a Life accordingly needs directions, therefore Nabi Ibrahim asked Allah how to live till death, then Allah asked Ibrahim, do you have not have Emaan, means you know what to do a firm conviction & Emaan will lead you the way. To which the reply of Ibrahim is that I do have Emaan, this is just for the Itminaan, i.e. satisfaction of my heart and mind. Therefore “Allah said, “…Then assume to take four from the birds, and then incline them towards you, then appoint a group of them on all of hill; then call them- they will come to you in Sayan (سَعْيًا). And know that Allah is Azizun (عَزِيزٌ) All-wise.” Allah gave an example to Nabi Ibrahim from domesticating the birds as how to spread Allah’s hidayahs in the whole world. The basic idea is to make people familiar, incline them, train them, towards you, so they get the internalization of Allah’s Deen as is followed by the Ibrahim, as Millat-e-Ibrahim. Then once they are convinced and inclined, then appoint portion of them, as in groups to different parts/hills/regions. Then when you would call them, they would come running to you in Sayyin, means striving with their full force, with their whole being shows the strong conviction upon Allah’s hidayahs in their hearts and minds. This is how Allah is sharing Allah’s wisdom, of how to revive a nation, how to live one’s life before the death, how to influence nations and people, taking them out of darkness into the light through the help of Allah’s Hidayah since Allah is Azizun All-wise.
C- IMPLEMENTATION IN TODAY’S LIFE
The lessons which have learned from these ayahs from 2:254 to 2:260 that we can apply in our day to day-to-day lives are as follows
- Whatever Allah has given us Rizq, Allah’s bounties, be it wealth, money, property, talents, knowledge, etc. i.e. whatever are the means and sources of personality and character development Allah has blessed us with, we need to spend these for the benefit of other. We need to do this as means of our expression of utter and complete gratitude towards Allah before it is too late. Because once our temporary life here on earth comes to end and we are resurrected on the day of judgment, there will then be no trading, no exchange of any deed with another, no friendship, no helper, protector, supporter at all, except our own deeds, especially our deeds of spending for the benefit of others.
- There is no such thing as simple utterance of words of Allah’s Kitaab from our mouth or placing them anywhere as magic or protection. These are the divine instructions, which are meant to be understood, and practically applied in order to make any difference in our lives. We always need to keep in mind that there is no compulsion in Deen. We are free to choose whatever we decide and then face the consequences of those decisions. Therefore, once the Allah has given us the Kitaab, the Allah’s revelations, the Hidayah, the choice is entirely ours and we can choose either the (1) The Right path by taking Allah as Awliyy and by following Allah’s Hidayah, the Kitaab, the Quran, which will bring us out of the darkness towards the light, OR we can choose (2) The wrong path by taking Taghoot as Awliyy and following the laws of the Taghoot, which will bring us from the light towards the darkness.
- We have been given this temporary life as a test, so we must strengthen our Emaan and out forward Amle-Swalehaat for our own Nafs – we cannot have any doubts as to Allah’s ability to resurrect us on the day of judgment, to show our whole lifetime in front of our own eyes, on the day of resurrection and to gather us for the purpose of accountability. We must be certain of the day of Akhira the concept of accountability, whereby we will be held accountable for our deeds and Emaan. Therefore, it is during this lifetime that we need to have Emaan on Allah and Emaan on Allah’s Kitaab. Right now, is the time, where we need to strengthen our Emaan, otherwise, once we die and then resurrected by Allah and then we understands it, it will be too late.
Footnotes:
D- THE KEY-WORD VOCABULARY:
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AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Emaanukum (إِيمَانَكُمْ) your Emaan; female Momin (مُؤْمِنَةٌ) & 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 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. 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.
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. 2:25, 2:172 , 3:37, 3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.
SHAFA’ATUN (شَفَاعَةٌ) & YASHFA’U (يَشْفَعُ) NEW normally translated as intercession, but the word is used in much deeper and broader meanings- for instance in the ayah 4:85, “Whoever Yashfa’u Shafatan Hasana will have for him/her a share of it and who ever Yashfa’u Shafattan Sayyatin (evil,wrong doings etc.), will have a portion of it..” Here the word is used in the meanings of full support, backing, encouragement, assistance, cooperation or endorsement and sort of owning a portion of their blame and achievements as well. Similarly, in the ayah 7:53 “…the messengers of our Rabb had come to them with Haqq, so are their any Shufa’a so that Yashfa’u towards US….” Here the word is used in the same meanings of support, strengthen, assistance, encourage, cooperate or endorse. Therefore, in the ayahs 2:254 as well as in the ayah 21:28 when Allah says that “No one can Yashfa’u except with his permission…” It used in the similar meanings that no one can support, assist and work towards except with the permission of Allah. The word Shafa’atun cannot simply translated as intercession in fact it is used in terms of complete support and assistance as used in the ayahs 2:48, 2:123. 2:254, etc. Similarly when in the ayah 36:23 “Should I take other than Allah deities, for if Allah intends for me any Zarar, their Shafa’a will not benefit me in anything nor will they save me” it means that their support, endorsement, assistance, cooperation is not going to help or to save at all. X-Reference – 2:48 , 2:123 , 2:254 , 4:85 , 7:53 , 19:87 , 20:109, 21:28 , 34:23 , 36:23 , 43:86 , 53:26 , 74:48.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (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.
ZALIM (ظْالَمُ) & ZULM – ZWALIMOON (ظَالِمُونَ) / ZWALIMEEN (الظَّالِمِينَ) plural & AZLAMU verb: means to go against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force. Zwalim or Zwalimeen are those people who go against someone due rights or who take over by force someone else’s property or things; those people who do not give people their due right as per their entitlement and Mazloom is that the one against whom the Zulm takes place; For instance in the ayah 3:117 “The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have done Zulm on themselves and destroys it…” Zulm also means darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confused, not clear, kept in the dark, not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight; Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; X-Reference – 2:19-20 , 2:35 , 2:91 , 2:114 , 2:124 , 2:140 , 2:229 , 2:272 , 2:281 , 3:86 , 3:117 , 6:122 , 7:44 , 7:148 , 10:27 , 14:05 , 14:34 , 17:33 , 18:33 , 27:14 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.
SHAYYIN (شَيْءٍ) & MASHIAT – INSHALLAH (إِنْشَاءَاللَّهُ)- 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 are 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 – 2:70, 2:106 , 2:113 , 2:142 , 2:213 , 2:223 , 2:253 , 2:284 , 3:26 , 3:74 , 3:129 , 4:32 , 4:49 , 5:17 , 5:40-42 , 6:39 , 6:101 , 7:156 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
DEEN (دِّيۡنِ ) Deenukum (دِينِكُمْ)- your Deen & Deenihi (دِينِهِ)- his/her deen- is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters. (2) Obligations- under Debt to obey Quran, for a defined period. (3) Rewards and punishment/judgment & (4) Nature & Fitrat. If we combine all the above meanings, Deen is basically defined by Quran as those rules, regulations, set of instructions, the commandments; a complete code of conduct, a way of life as provided to us by our creator- Allah, which defines the boundaries of our freedom & our restrictions. We need to comply with these God-Given rules as we are indebted for a specified term (until our death) to these rules. On the basis of these God-Given rules, compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. In ayah 5:03, Allah has told us that the Deen is perfected by Allah, and given to us Na’imat. X-Reference – 2:282, 3:19, 4:12, 5:03, 9:36, 12:76, 24:25, 30:30, 37:20, 56:86.
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.
TAGHOOT (بِالطَّاغُوتِ) NEW normally translated as false deities, but the concept is much broader in depth and meanings. For instance, in the ayah 4:60 “Have you not seen those who claim to have Emaan on what was revealed to you, and what was revealed before you? They wish to go for Hikm (judgment/laws) to the Taghoot and indeed they are instructed to do Kufr in it and Shaytan wishes to lead them astray far away” gives the description of the word Taghoot in detail and beautifully as Taghoot is that person, being, the thing, the laws, the judgment, which someone followed instead of Allah’s revelations, the Kitaab. When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means that All laws are mentioned in Quran, the Kitaab by Allah as the only lawmaker the only judge, when those who call themselves Momineen, claiming that they have Emaan, but they follow the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah. Similarly in the ayah 5:60 describing the worse form of Azzab by Allah, the phrase is “…Allah made them apes/monkeys, pigs and Abad of Taghoot..” Again, describing the word Taghoot – since Abad means the following of laws in total submission and following, when someone follows other’s laws in Deen other than from Allah’s Hidayah, they are in fact doing the Abad of Taghoot, following these laws – termed as Apes/monkeys and pigs with their blind following, and Abad of Taghoot. X-Reference – 2:256 -257, 4:51 , 4:60 , 4:76 , 5:60 , 16:36 , 39:17.
MEESAQ (مِيثَاقِهِ) & WUSQA (الْوُثْقَىٰ) means any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable. In Ayah 2:27 when Allah says that they break the covenant (ahad) with Allah after that covenant has been honored by Allah by giving them what was in that covenant and made it a Messaq (a firm and strong binding). X-Reference – 2:27 , 2:83-84 , 2:256 , 3:81 , 4:21 , 4:154-155 , 5:07 , 5:12-14 , 12:66 , 12:80 , 13:25 , 31:22 , 33:07 , 57:08 , 89:26.
WALIYY (وَلِيُّ) & AWLIYYA (أَوْلِيَاؤُهُمُ) NEW normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya..” Here it’s used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa..” here the word is used in ALL the meanings of the Awliyaa – Similar meanings and context of relying only on Allah and through following Allah’s Hidayah is used in Ayah 7:196. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. X-Reference – 2:257 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 16:63 , 17:97, 18:50 , 29:41 , 41:31.
KHALIDON (خَالِدُونَ) it means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators, according to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time there may not be. Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the right side, which referred as good deeds, will be heavier, the person will be inhabitant of Heaven, otherwise will be destined for hell, either of the situation, the place will be their maskan, the eternal residence forever. In these ayahs of Surah Baqara, the same word khalidoon is used for both As’haab e Naar in the ayah 2:81 and As’haab e jannnat in the ayah 2:82 in equal manners, meaning they will remain therein forever. X-Reference 2:25, 2:81, 2:82, 2:257, 3:15, 3:107, 3:136, 3:198, 4:13, 4:13-14, 5:80, 10:52, 20:120, 21:34, 25:15, 25:69, 26:129, 32:14, 41:28, 50:34.
RABB (رَبِّ) & RABBOIBIAT – RABBIHIM (رَبِّهِمْ)- their RABB: The Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
SHARIBA (شَرِبَ) & Sharab (شَرَابِ)- normally translated as drinking, in the means of drinking water or any drink. But the word is used in much deeper meanings as well, for instance in the ayah 7:31 “O children of Adam, take your Zyynat from Masjid and Kulu and Ashrabu but do not transgress as Allah does not like those who commit excesses”. Here the word is used in the meanings of being engulfed, as in consumed, overwhelmed, submerged, swamped or immersed. The word is used in the similar meanings in the ayah 2:93 “…their Qaloob (hearts and minds) Ashrabu of the calf…” here again it is used in the meanings that their hearts and minds were engulfed, overwhelmed, and absorbed by the calf. The word is used in the similar meanings in the ayah 2:249 in the phrase as “…And whoever Shariba in it, then he/she is not with me…” it is used in the meanings of being engulfed, absorbed, consumed, overwhelmed, etc. The word Sharaab is used as a noun, means the drink or a liquid in the ayah 16:69 or 38:51. X-Reference – 2:93 , 2:249 , 7:3 , 16:69 , 19:26 , 23:33 , 38:42 , 38:51 , 52:19 , 69:24 , 77:43.
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. 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 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.
QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) 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.
SAIYA (سَعْيً) & YUSUA’ (بِالسُّوءِ)- & SAYYIATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.
AZIZ (عَزِيزٌ) & EZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them..” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.