Surah Al-Baqarah Ayah No. 282 to 284
Surah Al-Baqarah Ayah #282-284 (2:282-284)
A- Translation
٢٨٢ يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ ۚ وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا ۚ فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ۚ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ ۖ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ ۚ وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا ۚ وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ ۚ ذَٰلِكُمْ أَقْسَطُ عِنْدَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا ۖ إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ ۗ وَاتَّقُوا اللَّهَ ۖ وَيُعَلِّمُكُمُ اللَّهُ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
[Quran 2:282] O you who have Emaan (آمَنُوا)! When you Ta-Deen-atum (تَدَايَنْتُمْ) among yourselves with Deen (بِدَيْنٍ) for a fixed term, then Aktabuhu (فَاكْتُبُوهُ). And Yaktubu (َلْيَكْتُبْ) among yourselves Kaatibu (كَاتِبٌ) with justice. And do not Ya’aba (يَأْبَ) Kaatib (كَاتِبٌ) that he/she Yakutub (يَكْتُبَ), as Allah has taught him/her. So, Yakutub (يَكْتُبَ) and Yumalil (لْيُمْلِلِ) the one upon whom is the Haqq (الْحَقُّ) and let him/her do Taqwa (لْيَتَّقِ) of Allah of his/her Rabb (رَبَّهُ) and do not amend anything from it. Then if the one upon whom is the Haqq (الْحَقُّ) is of limited understanding, or weak, or is not capable that he/she Yumallil (يُمِلَّ), then let him/her Yumalil (فَلْيُمْلِلْ) and his/her Wali (وَلِيُّهُ) with justice. And call for witness two witnesses from among your Rijaal (رِجَالِكُمْ). But you not have two Rijaal (رَجُلَيْنِ), then one Rijaal (فَرَجُلٌ) and two Amrataan (امْرَأَتَانِ) for whom you agree as witnesses—so that if one of the two errs, then will Tuzakira (فَتُذَكِّرَ) the other one. And do not Ya’aba (يَأْبَ) the witness when they are called and do not get weary that you Taktubu (تَكْتُبُوهُ) small or large, for its term. That is Qistu (أَقْسَطُ) near Allah and establish for the witness and more appropriate to have no doubt, except that it is a present trade that you carry out among yourselves, then there is no blame upon you that you do not Taktubuhu (تَكْتُبُوهُ). And take witness when you conduct Ba’iya (تَبَايَعْتُمْ) and do not Zarar (يُضَارَّ) neither Kaatib (كَاتِبٌ) nor witness, and if you do, then indeed, it is Fasooq (فُسُوقٌ) for you. And do Taqwa (وَاتَّقُوا) of Allah. And Allah teaches you, and Allah is All-knowing of everything.
٢٨٣ وَإِنْ كُنْتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ ۗ وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
[Quran 2:283] If you are on a journey, and cannot find a Katiban (كَاتِبًا), then a pledge to be handed over. Then if some of you entrusts some of others, then let the one who is entrusted discharge his/her trust, and let him/her do Taqwa (َلْيَتَّقِ) of Allah of his/her Rabb (رَبَّهُ). And do not conceal the witness, and whoever conceals it, then indeed, his/her Qalab (قَلْبُهُ) is Is’m (آثِمٌ). And Allah is All-knowing of what you do.
٢٨٤ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ ۖ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 2:284] To Allah is, whatever is in the skies and whatever is in the earth. And if you disclose of what is in your Nafs (َنْفُسِكُمْ) or you keep it secret- Allah will Yuhasib-ukum (يُحَاسِبْكُمْ) for it. Then Allah will Yaghfir (فَيَغْفِرُ) whom Yashau (يَشَاءُ), and will Y’uazaabu (يُعَذِّبُ) whom Yashauu (يَشَاءُ). And Allah is All-powerful over everything.
B- THE CONCEPT:
Keeping in mind the contexts of the earlier ayahs which talks about Ribaa and Bai’ya, these ayahs from Ayah 2:282 and 2:283 talks about debt and obligations, including financial obligations and debts which are part of Bai’ya. These two ayahs are extremely important in the sense that they talk about entering into any obligation, into any debt or contract for a fixed period of time; what and how to write such contract, who to call for as witness, and what exactly to be done in such situations.
Therefore, when Allah says 2:282 “O you who have Emaan (آمَنُوا)! When you Ta-Deen-atum (تَدَايَنْتُمْ) among yourselves with Deen (بِدَيْنٍ) for a fixed term.” Is telling us about what these two ayahs are going to talk about, The word Deen is used in this phrase twice, the first one in the verb form and the second in the noun form. Therefore, when Allah says when you Ta-Deen-utum, it means whenever you are in the process of defining the laws, boundaries, parameters of the Deen. The second use of the word Deen is in the noun form, meaning obligation, debt, contract. Thus, this phrase is telling us what we need to do whenever we are defining the parameters, boundaries and entering into any obligation, debt, or any financial transactions, which is going to be a contract for a fixed period of time. The next phrase “…then Aktabuhu (فَاكْتُبُوهُ). And Yaktubu (َلْيَكْتُبْ) among yourselves Kaatibu (كَاتِبٌ) with Adal (بِالْعَدْلِ). It is an explicit instruction, a divine guidance to instruct us that whenever we are entering into any obligation, contract, debt, financial or otherwise, defining the parameters, the boundaries, the rules of such contract, it is explicitly instructed by Allah to write it down, with Adal, with utmost justice.
The next phrase “…And do not Ya’aba (يَأْبَ) Kaatib (كَاتِبٌ) that he/she Yakutub (يَكْتُبَ), as Allah has taught him/her…” Normally mistranslated as do not refuse the one who is writing when he/she is writing as Allah is taught him/her. The correct translation is do not disable, cause inability to the Kaatib (the one who is writing), it means there should not be any force or compulsion on the Kaatib, when he/she is writing the contract as per the knowledge that Allah has taught the person. Next phrase “…So, Yakutub (يَكْتُبَ) and Yumalil (لْيُمْلِلِ) the one upon whom is the Haqq (الْحَقُّ)…”, here Allah is talking about the Kaatib, as being the person upon whom is the Haqq, i.e., the responsibility and the duty, so Allah is giving us all the explicit instructions in terms of not only, there can not be any force, compulsion, or distraction, but also to let him/her the Kaatib to write, and dictate, Yumalil, when she/he is writing the contract. Therefore the next phrase “…and let him/her do Taqwa (لْيَتَّقِ) of Allah of his/her Rabb (رَبَّهُ)…” Here when the phrase let him/her do Taqwa of Allah of his/her Rabb, the word Taqwa is in the meanings of following the laws and boundaries as given by Allah, as his/her Rabb, by him/her being extra careful and vigilant. The next phrase “…and do not amend anything from it…” is again an explicit instruction, so as not to amend, not to delete, or remove anything from the scribe, what the Kaatib has written.
The next phrase is giving us the divine instructions, in case of any limited understanding, weakness or incapability of the Kaatib, therefore Allah says “…Then if the one upon whom is the Haqq (الْحَقُّ) is of limited understanding, or weak, or is not capable that he/she Yumallil (يُمِلَّ), then let him/her Yumalil (فَلْيُمْلِلْ) and his/her Wali (وَلِيُّهُ) with Adal (بِالْعَدْلِ)…” In case if the Kaatib, the person upon whom is the responsibility to write the contract, is of limited understanding, is weak or is not capable to dictate, write, then let him/her dictate along with his/her Wali, i.e. any person, who is the guardian, the supporter, the friend, the confidant of the Kaatib. Thus, both of them should write the contract with the support of each other with Adal, i.e. with utmost justice as per Allah’s solid judicial principals.
The next phrase of this ayah is talking about witnesses and it is mostly mistranslated being Rijaal as men and Amraat as women. This is not the correct interpretations of this phrase. When Allah says “…And call for Shahidua (اسْتَشْهِدُوا) two Shahideen (شَهِيدَيْنِ) from among your Rijaal (رِجَالِكُمْ)…” Here the word Rijaal is not used in the meanings of Men, but in the meanings of people from your stronger segments of the society. As we know Quran has used the word Rijaal, not only just for men, but for persons, mankind, of both genders. For instance, in the ayahs 7:48 and 38:62, the word does not mean men, but mankind in general, for all men and women, i.e. people of all genders. Similarly, when in the ayah 22:27 the word is used as “...they will come Rijaalan…” i.e. making themselves stronger, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, it’s meant to take two from the stronger among you that is in the meanings of strong segments of a society, including men and women both. Therefore when in the next phrase Allah says that “…But you not have two Rijaal (رَجُلَيْنِ), then one Rijaal (فَرَجُلٌ) and two Amrataan (امْرَأَتَانِ) for whom you agree as Shuhada’e (الشُّهَدَاءِ)…” Here when the two Rijaal, strong profile men and women are not available, then one Rijaal and two Amratan. Here the word Amraatan is not used in the meanings of women or not even in the meanings of wives, but such people who may not have a strong profile but also they are not aligned, interconnected or interdependent to each other. Here the word Amrataan (weak people) not just women, but as opposite to Rijaal (stronger people), two such people, men and women both, who although are not strong and influenced like the Rijaal, but the important requirement is that they are not interconnected, interdependent or aligned like a Zouj would. The reason of this is also mentioned in the subsequent phrase as “…so that if one of the two errs, then will Tuzakira (فَتُذَكِّرَ) the other one…” So that if one makes a mistake, the other one reminds, corrects him/her and rectifies the error.
The next phrase “…And do not Ya’aba (يَأْبَ) the Shuhuda’u (الشُّهَدَاءُ) when they are called…” Is normally translated as the do not refuse the witnesses, which does not make sense, it is a wrong translation. The correct interpretation is that do not disable, cause hinderance, distraction, cause any sort of inability to the witnesses when they are called to give witness. The next phrase “…and do not Tasa’amu (تَسْأَمُوا) that you Taktubu (تَكْتُبُوهُ) small or large, for its term….” Is a very clear and direct instruction, by asking us not to feel weary or tired or exhausted to write each and every detail, whether small or large that is going to be applicable for the entire term of the contract. Because this is near to the justice as per the best of the best and Justice as per the due right, the unique situations and conditions of each case. The next phrase “…That is Qistu (أَقْسَطُ) near Allah and Aq’uomo (أَقْوَمُ) for the Shahadate (لِلشَّهَادَةِ) and more appropriate to have no doubt…” Writing each and every thing, for the entire term, whether small or large, is nearer to doing Qist, that is justice as per each and every unique requirements and conditions, and also to avoid doubt. Whenever Allah asks us to do Qist, i.e. justice as per someone due right, in accordance with what would be equitable to that person, Allah always use the phrase Aquamo Lilahe, which means to stand with Allah in justice, to establish the foundations of justice and while at the same time, do this for Allah, as if one is standing with Allah with Qist.
The next phrase “…except that it is a present Bi’aya that you carry out among yourselves, then there is no blame upon you that you do not Taktubuhu (تَكْتُبُوهُ) And take Ashhedu (َشْهِدُوا) when you conduct Ba’iya (تَبَايَعْتُمْ)”. is clearly identifying that all these requirements of writing, calling of the witness etc. is only for a contract, and obligations which is for a defined period of time. These divine instructions are not for any present Bai’ya that we carry out and completed then and there. These divine instructions are only applicable if one is entering into a Deen, a contract, an obligation, with defined set of responsibilities and duties by both parties, applicable for a fixed period of time, in the future. Whereas if the trade, the transaction is being carried out then and there, with no carry over into the future, this would be a Present Bai’ya and hence there is no blame if it is not written down and not witnessed. In case of future transaction, or entering into a contract with obligations for a future term and defined period, it is a must requirement to have it written down with witness. The next phrase “…and do not Zarar (يُضَارَّ) neither Kaatib (كَاتِبٌ) nor Shahidun (شَهِيدٌ)…” , Is explicit instructions, not to Zarar, cause any harm, or hurt in any manner whatso ever, neither the Kaatib, that is the one who is writing the contract nor the witnesses. The next phrase “…and if you do, then indeed, it is Fasooq (فُسُوقٌ) for you…” Is telling us explicitly that if we do not follow the laws of Allah, which is not to cause any Zarar to the Kaatib or to the witnesses, then it is basically a Fasooq, meaning, disobedience and disregard of Allah’s direct commandments. The next phrase is again an explicit instruction “…And do Taqwa (وَاتَّقُوا) of Allah. And Allah teaches you, and Allah is All-knowing of everything…” Which is to always follow the laws of Allah, by being extra careful, as Allah has taught us through Quran, as Allah is All-knowing and All-wise.
The next ayah 2:283 is telling us the divine guidance in case of a situation where we cannot find a Kaatib, may be on a journey or in such condition or situation during which it is not possible to write the contract. Allah says 2:283 “If you are on a journey, and cannot find a Katiban (كَاتِبًا), then a pledge to be handed over…” Thus in such situation, the divine commandment is for a pledge, a security deposit that needs to be handed over. The next phrase “…then if some of you entrusts some of others, then let the one who is entrusted discharge his/her trust, and let him/her do Taqwa (َلْيَتَّقِ) of Allah of his/her Rabb (رَبَّهُ). Is telling us that in such a situation where we cannot find a Kaatib, or unable to write because we are travelling, it is advised to hand over a security deposit. If there are trustworthy people, who can give guarantee and whom other people trust, then that person can discharge the Amanat by being extra careful in following Allah’s Laws. The next phrase is again a very clear instruction that “…do not conceal the Shahadate (الشَّهَادَةَ)…” is a very clear and direct instructions as to not hide, conceal the evidence in any way because Allah is saying that “…whoever conceals it, then indeed, his/her Qalab is Is’m (آثِمٌ). And Allah is All-knowing of what you do”. Is telling us that whoever conceals the witness, the evidence, then indeed, he/she is the one in whose Qalab, heart, intentions, aim is Is’m, i.e. his/her basic aim and intention is destruction of human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc., and also an aim to gain, wealth, property, luxury and comfort, at the cost of others and without Haqq, without due right, which is not theirs. The last phrase is not only telling us the fact but also a warning to those who conceal witness, evidence by telling them that “Allah is All-knowing of everything” that we do.
The next ayah 2:284 is basically a warning to anyone who want to conceal what is in his/her heart, hide anything of the evidence and witness what he/she is aware of, to those Allah is saying that 2:284 “To Allah belongs whatever is in the skies and the earth. And if you disclose of what is your Nafs (َنْفُسِكُمْ) or if you keep it secret, then Allah will Yuhasib-ukum (يُحَاسِبْكُمْ) for it…” is a direct warning by Allah to those who wants to keep what they know of the evidence and the witness as a secret, to them Allah is warning them about the accountability; i.e., earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per Allah’s solid judicial principals. The next phrase “…Then Allah will Yaghfir (فَيَغْفِرُ) whom Yashau (يَشَاءُ), and will Y’uazaab (يُعَذِّبُ) whom Yashauu (يَشَاءُ). And Allah is All-powerful over all things”. Whenever Allah says that Allah will yaghfir whoever Allah wills and will give Azaab whoever Allah wills, it is a figure of expression. We know that Allah is all-powerful and capable of everything, if we exercise our freedom to choose the right path or the wrong path, but we have to face consequences of our own choices – whether we will be Yaghfir (that is saved and protected from the harmful effects of the wrong path) or whether we would be facing the Azaab, it all depends on our choices we make.
C- IMPLEMENTATION IN TODAY’S LIFE
The lessons that we have learned from these two ayahs of 2:282 and 2:283 is why is it so important to write and scribe every debt and obligation that we enter for a fixed period of time and how to go about carrying out the whole process of not only in writing, but also how and who to call as a witness, what should and should not be done with respect to evidences, the Kaatib, the one who is writing and the witnesses who are called to give witness. These explicit instructions as per these ayahs are only applicable if one is entering into a Deen, a contract, an obligation, with defined set of responsibilities and duties by both parties, applicable for a fixed period of time, in the future. Whereas if the trade, the transaction is being carried out then and there, with no carry over in to the future, this would be Present Bai’ya and hence there is no blame if it is not written down and witnessed. Therefor whenever you are in the process of defining the laws, boundaries, parameters of any contract, obligation or debt with duties and responsibilities for each party that are going to be applicable for a fixed period of time into the future, then the explicit divine instructions are
- Write it down, with Adal, with utmost justice and write all aspects of the contract as is and do not to amend, delete, or remove anything from the scribe. That is do not feel weary or tired or exhausted to write each and every detail, whether small or large that is going to be applicable for the entire term of the contract
- In case if the Kaatib, the person upon whom is the responsibility to write the contract, is of limited understanding, is weak or is not capable to dictate, write, then let him/her dictate along with any person, who is the guardian, the supporter, the friend, the confidant of the Kaatib. Thus, both of them should write the contract with the support of each other with Adal, i.e. with utmost justice as per Allah’s solid judicial principals.
- Not to hide, conceal the evidence in any manner whatsoever. For the witnesses, call two people for witness, either men or women, from the stronger segments of society. In case if two strong profiled people are not available, then at least one strong profiled person man or woman, and two such people, men or women or both, who although are not strong profiled and influenced like the Rijaal, but the important requirement is that they are not interconnected, interdependent or aligned with each other – so that if one makes a mistake, forgets or errs, the other rectifies, reminds and make corrections.
- Do not disable, cause hinderance, distraction, cause any sort of inability to either the Kaatib nor the witnesses when they are called to give witness. Similarly, do not cause Zarar, cause any harm, or hurt in any manner whatso ever, neither the Kaatib, that is the one who is writing the contract nor the witnesses.
- In case where we cannot find a Kaatib, may be on a journey or any such condition or situation during which it is not possible to write the contract, then the divine commandment is for a pledge, a security deposit that needs to be handed over. However, if a trustworthy person, can give guarantee, then that person can discharge this pledge.
- One thing we must keep in our mind at time of taking any action, choosing any path, exercising our freewill, we have to face the consequences of our action as per the rules and regulation implemented by Allah in this world and hereafter, which should be in accordance with the commandments ordained by Allah in Quran.
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.
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. When used in the verb form as in Ta-Deen-atum (تَدَايَنْتُمْ) in the ayah 2:282, it means the process of defining laws, boundaries, parameters of the obligation, the debt, the contract. X-Reference – 2:282, 3:19, 4:12, 5:03, 9:36, 12:76, 24:25, 30:30, 37:20, 56:86.
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual Haqq of Tatloo or tilawat with Eeman. Once we have firm Emaan on the Kitaab, start acting upon the Hidayah and when these actions are clearly visible in our lives, conducts and behaviors, then the Kitaab becomes the Quran, otherwise it is just reading or recitation. In order to convert Tatloo to Iqra, the Kitaab to Quran, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:44 , 2:87 , 2:109 , 2:121 , 2:145 , 2:183 , 2:282 , 3:07 , 3:20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.
A’ABA (يَأْبَ) NEW normally translated as refused but this is a wrong translation and does not fits in all the ayahs in Quran where the word Aaba is used. For instance, in the ayah 25:50 when Allah says “And We have certainly distributed it among them so that they may do Zikr but most of the people A’aby (normally mistranslated as refused) except Kafuran (rejected, denied, concealed) ´Here in this ayah the word Fayaaby, normally mistranslated as then REFUSED does not make sense, the correct meaning of the word is being UNABLE, therefore the phrase is “Most of the people Fayaabi (were unable) except Kufarun”. Similarly, in the ayah 33:72 “Indeed We offered the trust to the skies and the earth and the mountains, and they Aa’beyen (were unable) to bear it and they feared.” The word is used in the similar meanings of inability in the ayah 20:116 “And when We said to the Malaik to do Sajada to Adam, then they did Sajda except Iblees who A’abi (was unable).” Similarly in the ayah 20:56, the word for refusal and denial is already used as Kazaba therefore when Allah says “And We certainly showed him (the Firaun) our Ayaat but he Kazaba (denied, refused, rejected) and A’aba (was not able)” X-Reference – 2:282 , 9:8 , 9:32 , 15:31, 17:89, 17:99 , 18:77 , 20:56, 20:116, 25:50, 33:72.
MILLAT (مِلَّةِ) & YUMALIL (يُمِلَّ) & IMLA – the basic characteristics of this word is from the word Imlaa, means to have something written or dictate as in the ayah 2:282, therefore consequently it means a written law or an instruction/binding. Tareeq e maliil is that obvious route or passage which is frequently used. Therefore, it also means the methods and ways of doing things or religion. Islam is called Millat -e-Ibrahimi in Quran in the ayah 2:135 meanings those ways and methods of following the Allah’s Laws and commandments as followed by Nabi Ibrahim. X-Reference – 2:120 , 2:135 , 2:282 , 3:95 , 4:125 , 6:161 , 7:88-89 , 12:37-38 , 14:13 , 16:123 , 18:20 , 22:78 , 38:7.
HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
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.
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.
WALIYY (وَلِيُّ) & AWLIYYA (أَوْلِيَاؤُهُمُ) 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.
RIJAAL (رِجَالِ)- noun & RIJAALAN (فَرِجَالًا) verb is normally translated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which is a wrong translation. The basic characteristics of the word is used in the meanings of the stronger segments of society such as that used against the word Nissa, meaning weaker segments of the society. Similarly, in the ayah 2:239 the word Rijaalan is used as in the verb with the phrase “If khaftum then Rijaal…” i.e if worried, or concerned, then make yourself strong, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, its meant two from the stronger among you. The word is mostly used in Quran in the meanings of men, or man (Rijaal) but also used as strong segments of a society, as a group of people including men and women both. For instance, the word does not mean men, but mankind in general, in the ayahs 7:48 and 38:62- where the word is not used for men only, but for all men and women, i.e. people of all genders. X-Reference – 2:239 , 2:282 , 4:1 , 4:75 , 7:46 , 7:48 , 9:108 , 21:7-9 , 22:27 , 38:62.
AMRAAT (امْرَأَتَانِ) NEW is normally translated as woman for instance in the ayah 27:23. It is also used in the meanings of wife, but there is a difference between wife as Amraat and wife as Zouj. As we all know Zouj, means of the same type, kind, part of same Nafs, part of Zoujaan, whereby one cannot exists/survives, grows without the other. However, Amraat on the other hand is that spouse, which is not Zouj, and does not share the same characteristics of strength, means of survival, pillar of support for the spouse, in fact in most of the places where the word is used, it is used in the meanings of spouses or wives, who are not interconnected as strongly with their husbands as a Zouj would be, who would have differences in terms of Emaan and deeds. In the ayah 33:50 wherein Allah is describing how is permitted for the Nabi, both words of Zouj and Amraat is used – Zouj whom you have given their due right…& a Momin Amraat if she dedicate her Nafs to the Nabi…” Therefore, there is a marked difference between the use of the word Zouj and the word Amraat by Quran. For instance, Quran has called the wife of Fira’un as Aumraatu in the ayah 28:9. Similarly the wife of Nabi Lut in the ayah 11:81, 15:60, 29:33 and 7:83 is termed as his Amaatuhu (his wife), who also faced Azaab along with the nation of lut as “So, we saved him and his household, except his Amraatuhu, she was of those who stayed behind.” Similarly, with respect to Nabi Yousuf, the wife of the respected one who tried to seduce the Nabi, is termed as Amratu of the Aziz in the ayah 12:30 and 12:51. Therefore the word Amraateen as used in the ayah 28:23 is not used in the meanings of wives, but such people who are not aligned, interconnected or interdependent. Similarly in Ayah 2:282 “..And call for witness two witnesses from among your Rijaal. But you not have two Rijaal, then one Rijaal and two Amrataan…” The word Amrataan is used in the similar meanings of not as women, but as opposite to Rijaal (stronger people), it means two such persons, who although are not strong and influenced like the Rijaal, but the important requirement is that they are not interconnected, interdependent or aligned like a Zouj would. X-Reference – 2:282 , 7:83 , 11:81 , 12:30 , 12:51 , 15:60 , 27:23 , 28:9 , 28:23 , 29:33.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:40, 2:47, 2:63, 2:114, 2:122, 2:152, 6:90, 13:28, 16:13, 16:43-44, 20:03, 39:21, 39:23, 43:44, 54:15, 54:17, 54:22, 54:32, 54:40, 76:29.
QIST (أَقْسَطُ) NEW normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Therefore when Allah says in 5:8 “O you, who have Emaan, be Qwameen (steadfast, standing firm, establishing) for Allah, witness with Qist, and do not let dislike of people prevent you…” Similarly in the ayah 6:152 the phrase “…and give full measure and the Meezan with Qist…” is used in the meanings of justice in equitable manner. Similarly when Allah says scales of justice on the day of judgment for instance in the ayah 21:47, Allah uses the word Qist, which is based on justice at its best in accordance with each and everyone’s unique situations and conditions. X-Reference – 2:282 , 3:18 , 3:21 , 4:127 , 4:135 , 5:8 , 5:42 , 6:152 , 7:29 , 10:47 , 11:85 , 21:47 , 55:9 , 57:25 .
BAI’YA’U (الْبَيْعُ) 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. X-Reference – 2:254 , 2:282 , 2:275 , 9:111 , 14:31 , 24:37 , 62:9.
ZARAR (ضِرَارًا) & TUZARAR (تُضَارَّ) normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan…”. The word is used in similar meanings of intense sufferings and hardship as used in the ayah 2:214 “They were touched by poverty and Zarar and they were shaken until they called out.…” It’s also used in Quran as an opposite of the word Nafah as in the ayahs 5:76 , 7:188. The word Nafah means benefits, advantages, earnings, profit, and gain. Therefore, as an opposite of the word Nafah, the word Zarar would mean losses, disadvantage, sufferings, etc. The word is also used as an opposite of Sarar as in the ayah 3:134 “ Who spend during As-Sarara’ and Az-Zarara’…”- The word Sarar is used in Quran in the meanings of ease and comfort. Therefore, as an opposite of the word Zarar it would mean hardship and difficulty. Also used as an opposite of Rahmat as in the ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 2:214 , 2:231 , 3:111 , 3:134 , 5:76 , 6:42 , 7:94-95 , 7:188 , 10:21 , 10:49 , 11:10 , 13:16 , 20:89 , 72:21.
FAASIQ & FASOOQ (فُسُوقَ)- FAASIQUEEN (الْفَاسِقِينَ ) plural, who does Fasooq: Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able benefit from these impacts, would remain malnourished and underdeveloped. As per Ayah 2:26-27, the definition of Fassiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir&Zaalim as Faasiq as well as in Ayah 2:59 & 2:99. Therefore anyone who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. X-Reference – 2:26-27 , 2:59 , 2:99 , 2:197 , 2:282 , 3:81-88 , 5:03 , 5:47-49 , 5:108 , 6:121 , 9:24 , 9:67 , 17:16 , 18:50 , 46:20 , 46:35 , 49:06 , 49:11 , 57:26-27 , 63:06.
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.
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.
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.
HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel” Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 11:114.
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.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means as opposite of Na’mat&Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs ( Kufar versus Emaan) & Deeds, as in opposite to those who are true believers, muttaqueen and successful ones. X-Reference – 7:182 , 4:25 , 2:4-5 & 2:6-7 , 2:114 , 2:126 , 3:105 , 6:65-66 , 17:15-17 , 13:11 , 15:4-5 , 41:15-16 , 29:34 , 7:134-135 , 7:165-166 , 2:66 , 7:182 , 9:26.