Surah Al-Baqarah Ayah No. 275 to 281
Surah Al-Baqarah Ayah #275-281 (2:275-281)
A- Translation
٢٧٥ الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
[Quran 2:275] Those who Kuluna (يَأْكُلُونَ) the Ribaa (الرِّبَا) are not establishing except like the one who establish being confounded by the Shaytan from the touch. That is because they say, “the Bai’u (الْبَيْعُ) is like the Ribaa (الرِّبَا).” But Allah has permitted the Bai’u (الْبَيْعُ) and Harama (حَرَّمَ) the Ribaa (الرِّبَا). So, whoever gets Moa’ezatan (مَوْعِظَةٌ) from their Rabb (رَبِّهِ), then refrain, then for them is what was done previously, and their Amar-uhu (أَمْرُهُ) is with Allah. And whoever repeats, then those are the companions of the Fire; wherein they will abide Khalidoon (خَالِدُونَ).
٢٧٦ يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
[Quran 2:276] Allah destroys the Ribaa (الرِّبَا), and Yu-Rabiye (َيُرْبِي) the Sadaqaati (الصَّدَقَاتِ). Allah does not like to Kufaar (كَفَّارٍ) Is’im (أَثِيمٍ).
٢٧٧ إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 2:277] Indeed, those who have Emaan (آمَنُوا), and do the Swalihaat (الصَّالِحَاتِ), and establish Salaat (الصَّلَاةَ) and commit to Zakaat (الزَّكَاةَ), they will have their reward with their Rabb (رَبِّهِمْ); they will have no Khawf (خَوْفٌ), nor will they grieve.
٢٧٨ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ
[Quran 2:278] O you who have Emaan (آمَنُوا)! Do Taqwa (اتَّقُوا) of Allah, and forgo what remains of the Ribaa (الرِّبَا), if you are Momineen (مُؤْمِنِينَ).
٢٧٩ فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ ۖ وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ
[Quran 2:279] And if you do not, then be informed of a war from Allah and Allah’s Messenger. But if you do Touba (تُبْتُمْ), then you may Ru’usu (رُءُوسُ) your wealth, neither you do Zulm (تَظْلِمُونَ) nor Zulm is done on you (تُظْلَمُونَ).
٢٨٠ وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ
[Quran 2:280] And if one is with hardship, then respite until there is ease. But to give as Sadaqa (تَصَدَّقُوا) is Khair (خَيْرٌ) for you, if you should know.
٢٨١ وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
[Quran 2:281] And do Taqwa (وَاتَّقُوا) for a Day when you will be returned to Allah; then every Nafs (نَفْسٍ) will be paid for what it has made efforts, and they will not be Yuzlamoon (يُظْلَمُونَ).
B- THE CONCEPT:
Keeping in mind the contexts of the earlier ayahs which talks about perhaps the most important Quranic Commandment with the heaviest weight on the scale of justice at the time of our accountability i.e. Sadaqat and spending for the benefit of others, the ayahs from 2:275 to 2:281 describes Quranic commandments w.r.t. Ribaa. It’s important to understand the concept of Ribaa, versus the concept of Bai’ya.
The Concept of Ribaa: normally translated as interest or any financial interest, this is a wrong translation. The word Ribaa as per Quran is explained by Quran itself in the ayahs 2:276 and 3:130. Therefore when Allah says in the ayah 2:276 that “ Allah destroys the Ribba and YuRabbiy the Sadaqat..” the same word is used grammatically in two forms, a noun as in Allah destroys the Ribba (noun) and the verb form as in Allah Yurabbiy the Sadaqat. In order to understand how Allah Yurabbi, the Sadaqat, the concept is explained in the ayah 2:261 “The example of those who spend their wealth in the sabeel of Allah is like a grain sees which germinates seven spikes, in each spike is a hundred grain” shows the concept of multiplication and excessively multiplying the original investment (grain). Therefore, when Allah says in the ayah 2:276 that Allah Yurabbiys the Sadaqat, it is the same concept of excessive multiplication. Similarly in the ayah 3:130 Allah says “O you who have Emaan do not Ta’kulu the Ribaa Aza’ffan Muzzafatan..” The same word which means excessive, multiplication, doubled and redoubled is used here in both noun and verb form as Azaffan Muzzafan, showing the characteristics and meanings of the word Ribaa. Also in the ayah 4:161 “for their taking of Ribaa while they were asked to refrain from it and from Kuluhim of people’s wealth with Baatil..” shows why and how the Ribaa is taken, which is to take people’s wealth, without Haqq, through Baatil means. Therefore, as per Quran, Ribaa is not usual interest or financial charge over someone’s capital, as it is usually charged as a time value of money in Tijarat or business by established Financial companies and banks without any exploitation, but the Ribaa in fact is an excessive multiplication, doubling and redoubling of the initial capital of a loan taken by someone for personal consumption instead of investing further as investment in any trade or Tijarat or in a commodity which would maintain and increase its market value over the period of time and give good return. Also in the ayah 2:276 when Allah compares the Sadaqat to the Ribaa, it means that both are used to give respite to individuals and families in their desperate times of need, while Sadaqaat is done as a means of spending in the sabeel of Allah, on the other hand, the Ribaa is done as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over one’s capital.
The Concept of Bai’ya: normally translated as commerce – in Quran is used in the meanings of bargaining, buy and sell, trading, transaction, give and take, business etc. whereby people exchange with each other things/money of equal value, based on the demand and supply of market dynamics. Therefore, whenever people enter into any transaction, whereby people keep a margin of their expenses and selling price and enter into the transaction based on the market dynamics, then that transaction is termed as Ba’iye by Quran. Unlike the normal understanding a financial transaction, with financial interest as per the financial market is NOT Ribaa but Bai’yu for instance in the ayah 2:282 which is talking about a financial debt for a specified period of time, the termed used by Quran is Ta-ba’ya-tum (you make Bai’yu)- means financial obligation, financial transaction with debt. Because whenever a bank lends money to the borrower, there are many services that the bank is providing and is entitled to charges for those services plus add a time value of money. The same word is used when Allah talks about the day of judgment wherein there will be no Bai’ya’ as in the ayah 2:254 or 14:31, meaning any transaction, of any give or take from anyone. Therefore when Allah says in the ayah 24:37 that “Rijaal neither Ba’iya nor trade, distracts them from the Zikr of Allah…” is used in the meanings of transaction, exchange of good or services etc.
Therefore, the two key differences between the two is (1) Ribaa is excessive, multiplication, doubling and redoubling of the original sum whereas Ba’iya is in accordance with market dynamics & (2) Ribaa is exploitative in nature, with the basic aim to exploit people’s and families’ in needs and in their difficult situations in order to gain excessive income-return over original investment. Therefore, if someone is in need of money or wealth for the purpose of earning, or business, then that sum of money or wealth is not for the purpose of person’s dire need or requirement. Therefore, when that person enters into any transaction with a bank/individual/company whereby, he is paying an interest as a time value of money in Tijarat or Business over the original loan with a hope of making much more than that, then this situation does not qualify for a Ribaa. The Ribaa is when a person is in desperate need of money, due to some basic personal or family need, such as food, shelter, clothing, marriage, education, home repairs etc. and that loan would be consumed into expenses instead of converting into a commodity which retain and increase its value, and the lender the person/company who lends him the money is exploiting his situation and charging excessive interest whereby the original loan gets multiplied excessive, doubled and redoubled, then this is The Ribaa.
Keeping in mind the above description of Ribaa and Bai’ya when Allah says in 2:275 “Those who Kuluna (يَأْكُلُونَ) the Ribaa (الرِّبَا) are not establish except like the one who establish being confounded by the Shaytan from the touch. That is because they say, “the Bai’u (الْبَيْعُ) is like the Ribaa (الرِّبَا)…” Is telling us about those who consumes Ribaa, is like they are confounded, muddled and confused from the touch of the Shaiytan, who incite them through their greed, whereby they say that Ribaa is like the Ba’iu- Under the influence of Shaytan, they are in a self-deception like state, whereby they satisfy themselves by saying that Ribaa is just like a commerce a normal trade and transaction, whereas Allah is telling us in very clear terms that “But Allah has permitted the Bai’u (الْبَيْعُ) and Harama (حَرَّمَ) the Ribaa (الرِّبَا).” That Although Allah has allowed Bai’yu but prohibited the Ribaa. The next phrase “So, whoever gets Moa’ezatan (مَوْعِظَةٌ) from their Rabb (رَبِّهِ), then refrain, then for them is what was done previously, and their Amar-uhu (أَمْرُهُ) is with Allah…” Since these are clear explicit guidance from Allah, which is warning us the pros and cons of taking Ribaa, warning us about the consequences of consuming Riba, Allah is saying that whoever pays attention to this warning, it is now incumbent upon the person to refrain, restrict, do not go near the Ribaa anymore. However, what has been taken previously in the past in terms of the past earnings, is one of such Amaar which is with Allah. Therefore, as long as the person does sincere Touba and refrains, the matter is with Allah. However, “…And whoever repeats, then those are the companions of the Fire; wherein they will abide Khalidoon (خَالِدُونَ).” in spite of Wa’az by Allah, in spite of all the warnings and explicit guidance, if someone repeats, and returns to Ribba than is a warning of the hell fire wherein they will remain forever.
The next ayah is very thought provoking. When Allah says 2:276 “Allah destroys the Ribaa (الرِّبَا), and Yu-Rabiye (َيُرْبِي) the Sadaqaati (الصَّدَقَاتِ)…” There are parallels that one can draw between Sadaqat and Ribba. One of the reasons why Allah has compared the Sadaqaat with Ribaa is in terms of the similar situations that call for these two. It is only when a person is in dire need of help that he/she resorts to either the Sadaqat or Ribaa. Another reason why these two have been mentioned in the same phrase is the concept of increase and multiplied many times; therefore when Allah says Allah destroys the Ribaa but Yarubbi the Sadaqat, shows that although they may be parallel in terms of the situation which calls for these, instead of resorting to Ribaa, must opt for Sadaqat. Although you might think that Ribaa would increase and multiplied your original wealth many times, but it is in fact Sadaqa which gets multiplied many times whereas the Ribaa is destroyed by Allah. This is further explained in the subsequent phrase as “…Allah does not like to Kufaar (كَفَّارٍ) Is’im (أَثِيمٍ).” Shows that the Ribaa is termed as one of the Is’m – Among the many definitions of Is’m are those acts, which if disclosed or surfaced would cause embarrassment or shame to the person doing it – termed as As’im by Quran. Therefore, when Allah says Allah does not like to Kufar the As’iem, means that they would be exposed, sooner or later, they would be surfaced as Allah does not like to conceal, hide, their acts.
The next ayah 2:227 is the gyst of the Deen, telling us about Amle-Swalehat, establishing Salat and committing to Zakat. 2:277 “Indeed, those who have Emaan (آمَنُوا), and do the Swalihaat (الصَّالِحَاتِ) deeds, and establish Salaat (الصَّلَاةَ) and commit to Zakaat (الزَّكَاةَ), they will have their reward with their Rabb (رَبِّهِمْ); they will have no Khawf (خَوْفٌ), nor will they grieve.” These are explicit Quranic Instructions to those who have Emaan. Therefore, when Allah says do Amle-Swalehat, the concept of islah needs to be kept in mind which means all those acts and deeds the basic purpose of which is to create the balance, to restore peace, law & order, to resume the situation back to its correct place, 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. Similarly, the explicit instructions of establishing Salat means to connect (permanently & Strongly) and turn towards Deen with our whole being, to follow these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran; i.e., establishing a permanent connection through a just and welfare system with Deen strongly as we carry out our day-to-day activities. Almost all of the occasions when Allah talks about establishing Sala’t it is followed by committing Zakat. The phrase وَأَقِيمُواالصَّلَاةَوَآتُواالزَّكَاةَ, i.e. to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase وَآتُواالزَّكَاةَ is used soon after which means to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat. Quran has used the word Zakat in terms of a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community and economy as per the Salat.
The next ayah 2:278 “O you who have Emaan (آمَنُوا)! Do Taqwa (اتَّقُوا) of Allah, and forgo what remains of the Ribaa (الرِّبَا), if you are Momineen (مُؤْمِنِينَ).” is again an explicit clear divine instruction, asking us as Momineen to do Taqwa of Allah, i.e. follow these laws by being extra careful and one of the aspects of doing Taqwa is to forgo whatever is remaining of the Ribaa. However, the next ayah is for those who do not forgo what is left of the Ribaa. 2:279 “And if you do not, then be informed of a war from Allah and Allah’s Messenger…” Is a very harsh and strict phrase for those who do not want to let go of Ribaa, in terms of saying and declaring a war from Allah and Allah’s messenger against such people. However for those who decide to do Touba, “…But if you do Touba (تُبْتُمْ), then you may Ru’usu (رُءُوسُ) your wealth, neither you do Zulm (تَظْلِمُونَ) nor Zulm is done on you (تُظْلَمُونَ)”. Shows that those who decide to do Touba, that is to make a firm commitment, never to do Ribaa again, then reform, make amends, and stick to the right path, and then Allah is telling these people that you may give priority, preference to your original wealth. Since Deen is Haqq with absolute justice as per God’s solid judicial principals, therefore there is no possibility of any injustice being done by you or with you. Therefore, you’re entitled to your original capital. The next Ayah 2:280 is telling us how to take that original capital back. 2:280 “And if one is with hardship, then respite until there is ease. But to give as Sadaqa (تَصَدَّقُوا) is Khair (خَيْرٌ) for you, if you should know.” Is showing us, that if you were to take your original capital back, it is your entitlement, however be considerate about the recipient, his/her situation, and empathize if he/she unable to return it right now, or going through a hard time. If the person is facing hardship, it is better to give him/her respite, defer the asking of original capital until the person is able to afford the payback with ease. However, to give as Sadaqa, meaning not asking for even the original capital back at all, if the person is facing hardship, is Khair, is best of the best for you. Because we need to be certain of the day of accountability and put forward for our Nafs. Therefore Allah is reminding us in the next ayah that 2:281 “And do Taqwa (وَاتَّقُوا) for a Day when you will be returned to Allah; then every Nafs (نَفْسٍ) will be paid for what it has made efforts, and they will not be Yuzlamoon (يُظْلَمُونَ).” telling us in clear terms that at all times, rather than for the worldly benefits and greed, our focus should always remain on the day of judgment when we will be returned to our Rabb for the purpose of Accountability and wherein everyone would be held accountable based on Allah’s solid judicial principals as there will not be any injustice at all.
C- IMPLEMENTATION IN TODAY’S LIFE
The lessons that we have learned from these ayahs from 2:261 to 2:274 that we can apply in our day to day life is the concept of Ribaa and Ba’iya, to be able to differentiate between the two, as one is Haram, prohibited by Allah while the other is Halal- allowed as per Quran.
In our day to day living, whenever we enter into any transaction with any one, for our business or commerce purposes, wherein we are earning money or wealth as per the market dynamics, without any exploitation of anyone and without any greed to earn many fold incomes, then that is Ba’iya which is allowed as per Quran. Therefore, taking loans from bank or any financial institution, which charges a fee as per the market for its services and the time value of money as per the market-based interest, then this is allowed. However, if anyone is in dire need of money or wealth due to his/her personal situation, and the money is given with the basic intention to exploit his/her situation by charging excessive multiplied interest with the basic aim of greed or doubling and redoubling of original loan amount, then that is Ribaa and is termed as Haram by Allah. Under such situation, we can opt to lend money to the needy as a Ba’iya contract with no interest at all, whereby we are entitled to the original sum only and not any excessive double or redouble of the original sum, and then that is allowed. However under such situation, where we can see that the person is going through hardship and hard times, the best is if we can give as Sadaqa to the person, which is going to be multiplied excessively by Allah on the Day of Judgment.
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/
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu– normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “ means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:168 , 2:172 , 2:174 , 3:49 , 4:02 , 4:04 , 4:10 , 5:04 , 5:66 , 5:88 , 6:118 , 6:141-142 , 7:31 , 7:161, 8:69 , 15:3 , 16:69 , 16:114 , 20:54 , 20:81 , 22:28 , 22:36 , 23:51.
RIBAA’ (الرِّبَا) & RABIYE (َيُرْبِي) NEW normally translated as interest or any financial interest, this is a wrong translation. The word Ribaa as per Quran is explained by Quran itself in the ayahs 2:276 and 3:130. Therefore, when Allah says in the ayah 2:276 that “Allah destroys the Ribba and YuRabbiy the Sadaqat…” the same word is used grammatically in two forms, a noun as in Allah destroys the Ribba (noun) and the verb form as in Allah Yurabbiy the Sadaqat. In order to understand how Allah Yurabbi, the Sadaqat, the concept is explained in the ayah 2:261 “The example of those who spend their wealth in the sabeel of Allah is like a grain seed which germinates seven spikes, in each spike is a hundred grain…” shows the concept of multiplication and excessively multiplying the original investment (grain). Therefore, when Allah says in the ayah 2:276 that Allah Yurabbiys the Sadaqat, it is the same concept of excessive multiplication. Similarly, in the ayah 3:130 Allah says “O you who have Emaan do not Ta’kulu the Ribaa Aza’ffan Muzzafatan…” The same word which means excessive, multiplication, doubled and redoubled is used here in both noun and verb form as Azaffan Muzzafan, showing the characteristics and meanings of the word Ribaa. Also, in the ayah 4:161 “for their taking of Ribaa while they were asked to refrain from it and from Kuluhim of people’s wealth with Baatil…” shows why and how the Ribaa is taken, which is to take people’s wealth, without Haqq, through Baatil means. Therefore, as per Quran, Ribaa is not usual interest or financial charge over someone’s capital, as it is usually charged as a time value of money in Tijarat or Business by established Financial companies and banks without any exploitation, but the Ribaa in fact is an excessive multiplication, doubling and redoubling of the initial capital of a loan taken by someone for personal consumption instead of investing further as investment in any trade or Tijarat or in a commodity which would maintain and increase its market value over the period of time and give good return. Also, in the ayah 2:276 when Allah compares the Sadaqat to the Ribaa, it means that both are used to give respite to individuals and families in their desperate times of need, while Sadaqaat is done as a means of spending in the sabeel of Allah, on the other hand, the Ribaa is done as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over one’s capital. X-Reference – 2:275-276 , 2:278 , 3:130 , 4:161.
BAI’YA’U (الْبَيْعُ) NEW normally translated as commerce – in Quran is used in the meanings of bargaining, buy and sell, trading, transaction, give and take, business etc. whereby people exchange with each other things/money of equal value, based on the demand and supply of market dynamics. Therefore, whenever people enter into any transaction, whereby people keep a margin of their expenses and selling price and enter into the transaction based on the market dynamics, then that transaction is termed as Ba’iye by Quran. Unlike the normal understanding a financial transaction, with financial interest as per the financial market is NOT Ribaa but Bai’yu for instance in the ayah 2:282 which is talking about a financial debt for a specified period of time, the termed used by Quran is Ta-ba’ya-tum (you make Bai’yu)- means financial obligation, financial transaction with debt. Because whenever a banks lends money to the borrower, there are many services that the bank is providing and is entitled to charges for those services plus add a time value of money. The same word is used when Allah talks about the day of judgment wherein there will be no Bai’ya’ as in the ayah 2:254 or 14:31, meaning any transaction, of any give or take from anyone. Therefore when Allah says in the ayah 24:37 that “Rijaal neither Ba’iya nor trade, distracts them from the Zikr of Allah…” is used in the meanings of transaction, exchange of good or services etc. X-Reference – 2:254 , 2:275 , 9:111 , 14:31 , 24:37 , 62:9.
HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) the basic characteristics of the meaning is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It’s also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. For instance, in the ayah 2:194الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah, the ba’ait il Haram, a sanctuary for the people, and the Month of Haram and the al hudaa…”. X-Reference – 2:144 , 2:149-150 , 2:173 , 2:191 , 2:194 , 2:196 , 2:198 , 2:217 , 5:2 , 5:97 , 8:34 , 9:5 , 9:19 , 9:28 , 17:1 , 22:25 , 48:25 , 48:27.
WA’AZ / MAW’EZOTAN (مَوْعِظَةً) means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. For instance in ayah 2:231 “the Na’mat of Allah and what has been revealed to you of the Book and wisdom by which Allah Wa’az you” X-Reference 2:66 , 2:231-232 , 2:275 , 3:138 , 4:63 , 5:46 , 7:164 , 10:57 , 11:46.
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.
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 – 2:117 , 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.
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.
SADAQA (صَدَقَةٍ) normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 as “ O you who have Emaan do not invalidate your Sadakaat with reminders or injury as does the one who spends his/her Amwaal to be seen by the people and does not have Emaan on Allah and the Akhira…” Similarly in the ayah 2:271 “if you disclose your Sadaqaat they are good, but if you conceal it and give it to the Fuqara then its better (khair)..” However, Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.
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.
IS’M (الْإِثْمِ) & AS’IEM (أَثِيمٍ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others. It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. In ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also by taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 or 5:106. X-reference 2:85, 2:182, 2:203, 2:219, 2:276, 3:178, 4:107, 4:112, 5:3, 5:29, 5:106, 6:120, 7:33, 24:11, 33:58, 52:23, 53:32, 56:25, 58:9.
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.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ)- noun, MUS’LIHI (الْمُصْلِحِ) who does Is’lah; AS’LAHU (وَأَصْلَحُوا) verb; 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.
S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى)- basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not like a temporary connection that could be disconnected and then connected again, and disconnect again and so on so forth. A whole ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in most Arabic countries, the functional name of this ministry or institution is “مواصلات” (Mawa Salaat) that is also derived from the word (Salaah). The institution itti Salaat and its constitutional functions Mawa Salaat is to do with the role of this department as “installation and administration of all communication networks”, making road ways, establishing transport links, junctions and conjunctions”. Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the Arabic word. In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e. put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). This shows the meanings of the word as blessings, honor, magnify, bring forth, follow closely, walk/follow behind closely, committed, to remain attached, to contact or to be in contact or establish contact; link/bond/connect, remain attached, continue contact, follow closely or commitment, i.e. a word which implies to go/turn towards. In a nutshell, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly as we carry out our day-to-day activities. The word Mu’salli (مُصَلًّى) and Mus’alleen is used in Quran in the meanings of those who establish and commit to salat for instance in the ayah 2:125; 70:22; 74:43 & 107:04. The word S’ALAWATUN (صَلَوَاتٌ) has the same meanings, for instance in ayahs 2:157, 2:238, 9:99, 9:103, 11:87, 22:40- used in the meanings of being permanent connected in terms of Allah’s revelation through the system of Salaat. X-Reference – 2:83 , 2:110 , 2:125 , 2:157 , 2:238 , 4:102 , 9:97 , 9:99 , 9:103 , 10:87 , 11:87 , 14:29 , 22:40 , 33:43 , 33:56 , 38:56 , 48:23 , 63:10 , 70:22 , 74:40-47 , 75:31-31 , 82:14-15 , 107:1-7.
ZAKAT (الزَّكَاةَ) AZKAA (أَزْكَىٰ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. In fact, as per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given, one has to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In the same chapter in the ayah 81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties. The word is used in the same meanings in ayah 19:19. Therefore the word Zakat means in a nutshell to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase وَأَقِيمُواالصَّلَاةَوَآتُواالزَّكَاةَ, i.e. to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase وَآتُواالزَّكَاةَ is used soon after which means to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat. Quran has used the word Zakat in terms of a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community and economy as per the Salat. X-Reference – 2:83, 2:109, 2:129, 4:162, 9:05, 9:11, 18:19, 18:81, 19:13, 19:55, 21:73, 22:41, 58:13, 98:5.
KHAWF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) normally translated as to be afraid of, the word is used in Quran in much broader terms for instance in the ayah 4:03, the word is used twice, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…the if you Khiftum that you will not be able to do Adal then one….” Here the word is not used in either of the phrase in the meanings of being afraid or fearful but more in the meanings of concerned, or being worried, anxious, apprehensive, disturbed or bothered. Used in the similar meanings in the ayah 2:229 and 2:239. Similarly, in the ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in the meanings of being concerned or worried. Used in the similar meanings in the ayah 9:28 as well. X-Reference – 2:229 , 2:239 , 4:03 , 4:35 , 9:28.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) in plural. 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.
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.
RAU’SA (رُءُوسَكُمْ) your Ru’usa & RA’ISI (رَأْسِهِ) normally translated as head or heads, for instance in the ayah 7:150 the word is used in the meanings of head. It’s used in the similar meanings in the ayah 12:36. However, the word is also used in Quran in the meanings of priorities or urgencies, that is those matters which are one’s priorities, or main concerns, to which one gives importance and significance over everything else. For instance, in the ayah 2:279, when talking about Riba the phrase “…if you do Touba, then it is for you, the Rau’sa of your Amwal…” that is if you do Touba, you can give priority to your Amwal – wealth property etc. to get/receive back your own Amwal. Similarly, in the ayah 14:43 when Allah is describing the acts/behaviors of the wrongdoers as “Racing ahead, raising their Rau’sehim, their visions not coming back to them and their hearts are void”. Here the phrase means that they would be giving importance to their priorities and keeping their priorities held high in front of their focus. Similarly in the ayah 32:12 “If you could see when the Criminals will be lowering their Rau’sukum before their Rabb ‘Our Rabb, we have seen and we have heard, so return us to the world, we will do Swaleh (reformed) deeds. Indeed, now we are certain”. Shows the meaning of the word as one’s priorities. This ayah is telling us that when criminal will know and understand the insignificant nature of their priorities in this worldly life, they would lower their priorities of wrong deeds and those matters which they used to consider as important or significant for them earlier but now they are willing to go back and do what should have been the actual priority in this worldly life as commanded by Allah. X-Reference – 2:196 , 2:179 , 7:150 , 14:43 , 14:43 , 32:12.
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.
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.
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 wake 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.