Surah Al-Baqarah Ayah No. 285 to 286
Surah Al-Baqarah Ayah #285-286 (2:285-286)
A- Translation
٢٨٥ آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
[Quran 2:285] The Messenger has Emaan (آمَنَ) in what was revealed to him from his Rabb (رَبِّهِ), and the Mominoon (الْمُؤْمِنُونَ). All have Emaan (آمَنَ) on Allah, and Allah’s Malaik (مَلَائِكَتِهِ), and Allah’s Kutub-ihi (وَكُتُبِهِ) and Allah’s messengers: “We do not Nufriq (نُفَرِّقُ) between any of Allah’s messengers.” And they say, “We Sama’ena (سَمِعْنَا) and we obey your Ghufranika (غُفْرَانَكَ) our Rabb (رَبَّنَا) and to you we return.”
٢٨٦ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 2:286] “Allah does not Yukallifu (يُكَلِّفُ) a Nafs (نَفْسًا) except its capacity. For it is what it earns and upon it is what it earns. Our Rabb (رَبَّنَا), do not seize us if we forget or make mistake. Our Rabb (رَبَّنَا), do not lay upon us a burden, like that you laid on those before us. Our Rabb (رَبَّنَا), do not lay on us, what we do not have strength for. And A’afu (اعْفُ) us, and A’ghfir (اغْفِرْ) for us, and have Raham (وَارْحَمْنَا) on us. You are our Mo’ulana (مَوْلَانَا), so Auns’urna (فَانْصُرْنَا) over the Kafireen (الْكَافِرِينَ) people.”
B- THE CONCEPT:
These last two ayahs of the Surah Baqara, is not only a Duaa, a supplication, an intention and expression of ultimate Emaan by Allah’s Rasool and Momineen, but these two ayahs also give us a complete boundary of Deen and what our objective aim should be with respect to living our lives in accordance with Deen – the laws, the commandments of Allah as mentioned in Quran.
When Allah says in the ayah 2:285 “The Messenger has Emaan (آمَنَ) in what was revealed to him from his Rabb (رَبِّهِ), and the Mominoon (الْمُؤْمِنُونَ).” Allah is talking about not just the Messenger but all the Momineen, that is all those who have Emaan on Allah’s revelations – the Kitaab, the Quran as the Hidayah – the guidance by Allah as Rabb. The bext phrase is talking about the whole set of Emaan’s fundamentals as “…They all have Emaan (آمَنَ) on Allah, and Allah’s Malaik (مَلَائِكَتِهِ), and Allah’s Kutub-ihi (وَكُتُبِهِ) and Allah’s messengers…” Basically this covers four of the five broad fundamentals of Emaan as
- Emaan (آمَنَ) on Allah: As humans, it’s not possible for us to comprehend and understand Allah, God Almighty, our Creator, the divine, the eternal being. When we know that “Emaan is a conviction that results from full mental acceptance and intellectual satisfaction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind”. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding? The guidance that we receive from Quran is that, Emaan on Allah can ONLY be achieved through Emaan on Allah’s Ayaat. Which are of two types – (1) the words of Allah as revealed and mentioned in Quran, the Quranic Ayahs from the divine book in our hands are the Ayaat of Allah that has been revealed to mankind for all times to come as Hidayah and guidance. We can have Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds ONLY when we utilize all our faculties – our six senses – including our reasoning and intellect to understand and follow these Ayaat and (2) the Work of Allah i.e. the many creations of Allah scattered all around us in science and universe. As Muslims we are under the impression that Allah’s Ayaat are only in the form of Quranic Ayaat only. But this is NOT the only ayah, Quran talks about. The second type of Ayat is the work of Allah – the many creations and signs of Allah scattered all around us in science and universe are also the Ayaat of Allah. There are many Quranic Ayahs that talk about these Allah’s Ayaat – the work of Allah.
- Emaan (آمَنَ) on the Malaik (الْمَلَائِكَةِ) – Emaan on Malaik is based on the concept of the Malaik who have done Sajda to the mankind-Adam (Except Iblees), we being made Khalifa on Earth and the responsibilities of us as Khalifa. Malaik are those powers, processes and forces of Allah that are working towards the benefits of humanity and for keeping and running everything in the whole universe. Through science and technology, we can easily understand and identify these powers/forces of Allah and their benefits and great help and favors on humanity in this entire universe- this knowledge and understanding strengthen our Emaan on Malaik of Allah. As Khalifa we need to honor and fulfill our responsibility to look after other life forms on earth, to look after and protect Earth and all of its inhabitants and to protect the environment of earth in order to sustain healthy lives on earth and the tools that Allah has given us to carry out these responsibilities are in the form of Malaik who have done Sajda to us and can be used for this purpose. Therefore, Emaan on Malaik is one of the fundaments of Deen, which influences us to seek knowledge which help us to understands and identify these Malaik and how best to use them for the benefit of humanity, the earth and all the inhabitants of earth.
- Emaan (آمَنَ) on the Kitaab (الْكِتَابِ): Emaan on Kitaab is basically Emaan on the Hidayah – the Allah’s Revelations that have been given to the mankind as a guidance, a gift, explained in details embodying all rules and regulations, the boundaries of our freedom and restrictions on the basis of which we would be judged on the day of judgment since Kitaab would be placed on that day as a witness. Emaan on Allah’s Kitaab means to treat the books of Revelations as a great trust by Allah, to understand, implement practically in our lives the divine message and to deliver the divine message as is, without any amendment or change, whatsoever and not to associate anything with Allah’s sayings as to what Allah has not said in the Kitaab. Emaan on Allah’s Kitaab is to make it clear, deliver it, communicate to others as is, and not conceal it and to use reasoning and logic while reading the Kitaab; to hold fast to the Kitaab; to not detach/reject/deny/conceal the Kitaab or any of its Ayahs; to not divert other from this Hidayah – the way of Allah, and to follow the hidayah, the straight path. When it comes to matters of Deen, the only Hikm is Allah who has communicated all rules, commandments in the Kitaab – the Quran. Therefore, Emaan on Kitaab means to follow Allah’s Deen only as mentioned in Quran, and not to follow any other ways/laws/rules.
- Emaan (آمَنَ) on Allah’s Messengers and Nabiyyin (النَّبِيِّينَ) Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstration its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabi and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being and they are the messenger of Allah’s message and they are truthfully delivering Allah’s message as it is us.
The important hidayah in this ayah is that when Allah is talking about Emaan on Allah’s Messengers and Nabiyyin, an important requirement of this Emaan is mentioned alongside with it, which is “…and Allah’s messengers – We do not Nufriq (نُفَرِّقُ) between any of Allah’s messengers…” This means that Emaan (آمَنَ) on Allah’s Messengers and Nabiyyin (النَّبِيِّينَ) – Cannot be completed without this second aspect, which is, not to differentiate between any Allah’s Messengers. This means that Emaan on Allah’s Rasool and Nabiyyin is linked with not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.
After highlighting all the basic fundamentals of Emaan, the next phrase is basically us being momin saying an oath that we Sam’a, listen carefully with complete attention and follow “…And they say, “We Sama’ena (سَمِعْنَا) and we obey Your Ghufranika (غُفْرَانَكَ)…” As we know the word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Not only the obedience is an integral part of the word Sama’, the phrase adds another word as in “we obey” stressing the importance of not only understanding Allah’s kitaab, after paying undivided attention with the intention of following it, the obedience to these laws is a must and compulsory characteristic of a Momin. When the phrase Ghufranika is mentioned in this ayah, it means to seek, Allah’s Hidayah, to obey the kitaab and all the commandments of Allah, which would keep us, protected and shielded from the harmful effects of the wrong path, therefore we must obey the Hidayah keeping in mind the next phrase “…our Rabb (رَبَّنَا) and to you we return.” Always a reminder for us, being certain of the day of Akhira, when we would return to our Rabb for the concept of accountability – this is a basic characteristic of a Momin.
The last ayah is the continuation of the Duaa, the Supplication, and the statement by the Momineen. They have firm Emaan that 2:286 “Allah does not Yukallifu(يُكَلِّفُ) a Nafs (نَفْسًا) except its capacity. For it is what it earns and upon it is what it earns…” Since we all know there is no compulsion, no force or hardship in Deen, whatever Allah has given to us as Allah’s commandments, as our responsibilities, our duties and tasks as per Deen, is aligned with our Fitrat, we know for a fact that Allah would never en-task a soul, give any responsibility to anyone which is beyond his/her capacity. It means all these laws and commandments are easy to do, within our capacity and whatever we make the efforts for, whatever we do in this life, we would be held accountable for, therefore whatever we earn is for us, and whatever we are responsible for as a Momin is upon us to carry out. The next phrase “…Our Rabb (رَبَّنَا), do not seize us if we forget or make mistake…” Is talking about all such unintentional errors and mistakes that we can make, as to err is human and we can make mistake unknowingly and unintentionally. In that situation and for those acts, it is our hope and duaa that Allah will not seize us for those. The next phrase “…Our Rabb (رَبَّنَا), do not lay upon us a burden, like that you laid on those before us. Our Rabb (رَبَّنَا), do not lay on us, with what we do not have strength to bear…” could be a reflection on those nations, on whom Allah’s Azaab was inflicted. Therefore, here is a duaa to not be amongst those, who did not have the strength to bear the burden.
The next phrase “…And A’afu (اعْفُ) us, and A’ghfir (اغْفِرْ) us, and have Raham (وَارْحَمْنَا) on us…” Is normally mistranslated to say that pardon us and forgive us and have mercy on us. Which is a wrong translation. A’afu does not mean pardon or forgive at all, it means to give freely and in abundance. Similarly, the word Aghfir does not mean forgive us either, it means to save and protect us from the harmful and damaging impacts of wrong path and mislead people. Also Have Raham on us does not mean to have mercy on us. There is no concept of Mercy as per Quran. It is a set of guidelines and Allah’s commandments, whoever have Emaan on those, follows those or whoever does Kufar, or reject these guidelines, each would face the consequences of their own actions; the concept of accountability is based on Justice at its best, whereby not even an atom weight of deed will be held unaccounted for. There is no possibility of Allah forgiving our sins or ignoring any of our bad deeds. The concept of Allah as Merciful is against the concept of Emaan on Akhira and the concept of accountability based on solid judicial principals of Allah. Thus, when the Momineen in this ayah is making the Duaa that Have Raham on us, it does not mean mercy on us, but it is used in the four meanings of the word Arham – mothers’ womb during pregnancy, i.e. (1) source of lifeline and survival, (2) source of miracle like long term nourishment, growth and progress (3) source of selfless love and (4) protection and shield.
The last phrase of surah baqara “…You are our Mo’ulana (مَوْلَانَا), so Ans’urna (فَانْصُرْنَا) over the Kafireen (الْكَافِرِينَ) people.” When the Momineen make a Duaa to their Rabb calling the Rabb as you’re our Moulana, it means asking Allah as an all-inclusive Ally, supporter, protector, defender, benefactor, a confident, on whom one relies and have complete Tawakkul on. Similarly, when we as Momin seek Allah as “…and Ans’urna us over the Kaafireen People.” It means asking for Allah’s help and assistance, for success, for victory, to produce results of our efforts and struggles, as protector, shield, and as a source of Khair in all of its meanings against the people of Kaafireen.
C- IMPLEMENTATION IN TODAY’S LIFE
These last two ayahs of Surah Baqara actually gives us a complete Quranic guidance in the form of a Duaa, a supplication, expression and intention by Momineen and Allah’s Messenger. Therefore, the Quranic guidance which is summarized in these two ayahs that we can practically apply in our day-to-day life are as follows
- Emaan on Allah means Emaan on Allah’s Ayaat – both Words of Allah (As in Quranic Ayaat) and Work of Allah (As in Creations of Allah). The concept of Kufr as an opposite of Emaan means the act of concealing, rejecting and denying Allah’s Ayaat, Malaik, Kitaab, Nabi/Rasool & Akhira. If Someone is not utilizing all of his/her Allah’s given faculties, the six senses including the faculties of thinking, pondering, reasoning and intellect in pursuit of the knowledge of any of these ayahs leading to a firm and complete conviction – Emaan, then that person is in fact rejecting, denying and concealing the basic foundations of Emaan. We have to have Emaan on All of Allah’s Anbiya and Rasool on equal footings without making any distinction between any of Allah’s Ambiya or Rasool; along with Emaan on Allah’s Kitaab and Malaik.
- Being a true Momin, the criteria is to listen to Allah’s Hidayah – the Quran, with complete focus attention and intellectual presence; to apply with complete obedience whatever is listened with complete and utter submission with our whole being to and following of Allah’s Hidayah as per Quran, being a true Aabid of Allah only, means following Allah’s laws and regulations as per Quran only when it comes to matters of Deen. Whatever Allah has given to us as Allah’s commandments, as our responsibilities, our duties and tasks as per Deen, is aligned with our Fitrat, because we know for a fact that Allah would never en-task a soul, give any responsibility to anyone which is beyond his/her capacity. That is all these laws and commandments are easy to do, within our capacity.
- Being Certain of the day when we will be return to our Rabb for the purpose of accountability is the root of our Emaan. Whatever we make the efforts for, whatever we do in this life, we would be held accountable for, therefore whatever we earn is for us, and whatever we are responsible for as a Momin is upon us to carry out. The Kitaab is a set of guidelines and Allah’s commandments. Everyone would face the consequences of their own actions; the concept of accountability is based on Justice at its best, whereby not even an atom weight of deed will be held unaccounted for. There is no possibility of Allah forgiving our sins or ignoring any of our bad deeds. The concept of Allah as Merciful is against the concept of Emaan on Akhira and the concept of accountability based on solid judicial principals of Allah. In this life and the hereafter, our Wali, our Mo’ulan and our Naseer is only Allah.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
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.
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.
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It doesn’t mean Angel’s with wings as widely understood and translated. The word Malaik basically means powers or forces; shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has also the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Also refer Ayah 97:4 “descend therein by the permission of their Rabb for every matter”. In a nutshell Malaik are basically those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. This means that after Allah, the Malaik has done Sajda only for Adam on the basis of being taught Names by Allah refer Ayah 2:30-34. X-Reference – 2: 30-34 , 3:124-125 , 6:8-9 , 7:11 , 15:28-30 , 16:32-33 , 17:95 , 25:21-22 , 33:42-43 , 35:01 , 38:71-73 , 41:30-31 , 43:60 , 66:4-6 , 74:31 , 89:22 , 97:04.
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.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)-noun; NUFFARIQU (نُفَرِّقُ)-verb we do Faraq- means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Alfarq is used for a scale, a criterion; Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:50 , 2:53 , 2:75 , 2:102 , 2:136 , 2:146, 2:185 , 3:04 , 3:84 , 3:103-105 , 4:150 , 5:25 , 5:70 , 6:159 , 7:30 , 8:29 , 9:122 , 24:47-48 , 30:94 , 30:32 , 42:13-14 , 65:02 , 77:04.
SAMA, ASAMAO (اسْمَعُوا) & SAMA’ENA (سَمِعْنَا) word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself. Astama’ aleh means to listen to someone carefully, to give someone undivided attention and focus. The word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Therefore, in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word was used in both the meanings of listen carefully with undivided attention and complete intellectual presence and follow and the same meanings are used in the ayah 2:104. X-Reference 2:93 , 2:104 , 3:186 , 5:83 , 5:108 , 6:36 , 8:20-21 , 18:26 , 27:80-81 , 30:52-53 , 37:8 , 41:26 , 63:4 , 64:16 , 67:10.
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.
KALLIFU (يُكَلِّفُ) NEW is normally translated as burden but this is a wrong interpretation of this word. The word Kalaf is normally used in Quran subsequent to or followed by identifying duties and responsibilities that have to be carried out as per the commandments of Allah, as per Deen. For instance in the ayah 4:84, the phrase “so fight in the Sabeel of Allah, not Tulallafu except your own Nafs…” used here in the meanings of responsible or accountable for. In the ayah 65:7 “The owner of the wealth to spend from his vast wealth, and the one who has restricted in his Rizq, then should spend from whatever Allah has given him, Indeed Allah does not Yukallifu a Nafs except from what he/she has been given…” Shows the meaning of the word in terms of responsibility, entrusted with a task, the duties that one need to fulfill, in accordance with what has been given by Allah. Similarly, in the ayah 6:152 when Allah is talking about what needs to be done with respect to the wealth of a Yateem, and giving of full measure and weight in justice, the subsequent phrase is “…We do not Nukallifu a Nafs except its capacity…” Similarly, in the ayah 7:42, the phrase comes after the mention of those who have Emaan and does righteous deeds. Therefore, the meanings of the word is in the meanings of being en-tasked with; i.e. given duties and responsibilities for, thus whenever Allah says that Allah does not Yukallifu a Nafs except as per its capacity, it means that Allah does not ask us to do something, does not give us responsibilities and duties which are beyond our capacity. X-Reference – 2:233 , 2:286 , 4:84 , 6:152 , 7:42 , 23:62 , 65:7.
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.
AF’UA (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.” Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2.
RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) ARHAAM (أَرْحَامِهِنَّ) Rahman, Raheem, Raham and Rahmat, share the same basic characteristics- Raham is normally translated as the word Mercy- which does not do justice to these words. All these are derived from the characteristics that they all share with the word Arham, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34.
WALIYY (وَلِيُّ) AWLIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) 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. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. X-Reference – 2:257 , 2:286 , 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.
NAS’EER & ANS’URNA (فَانْصُرْنَا) NEW The word Naseer is normally translated as “Help us” but it is used in Quran in much broader and deeper meanings. The basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, the efforts of the farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmfull effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…” similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.
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.