Surah Baqara- Ayah No. 102 to 105
Surah Al-Baqarah Ayah #102-105 i.e. 2:102-105
A- Translation
١٠٢ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ
[Quran 2:102] And they followed what the Shyateen (الشَّيَاطِينُ) had Tatloo (تَتْلُو) in the kingdom of Soleman. And Soleman did not do Kufr (كَفَرَ), but Shayateen (الشَّيَاطِينَ) did Kafaru (كَفَرُو), and they taught the people the Sahar (السِّحْرَ) with what was revealed through the two Malaik (الْمَلَكَيْنِ) at Babel – Haroot and Maroot. And they did not teach anyone unless they said, “We are a Fitna (فِتْنَةٌ), so do not do Kufr (تَكْفُرْ).” So, they learned from them the means to cause separation between person and his/her Zouj (زَوْجِهِ). And they cannot harm anyone except by the permission of Allah. And they learned what would harm them and not benefit them. And they certainly knew that whoever purchases it will have no share in the Akhira (الْآخِرَةِ). And the Ba’as (لَبِئْسَ) is for what they sold their Anfusahum (َنْفُسَهُمْ), if only they knew.
١٠٣ وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِنْ عِنْدِ اللَّهِ خَيْرٌ ۖ لَوْ كَانُوا يَعْلَمُونَ
[Quran 2:103] And if only they had Emaan (آمَنُو) and observe Taqwa (اتَّقَوْا), they would be Maswabat (لَمَثُوبَةٌ) from near Allah Khai’r (خَيْرٌ), if they only knew.
١٠٤ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ
[Quran 2:104] O you who have Emaan (آمَنُو)! Do not say, “Raae-naa (رَاعِنَا)”, but say, “Anzarna (انْظُرْنَا) and As’mao (اسْمَعُوا)”, And the Kaafireen (وَلِلْكَافِرِينَ) will have a painful Azaab (عَذَابٌ).
١٠٥ مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
[Quran 2:105] Neither those who do Kufr (كَفَرُو) among the people of the Kitaab (الْكِتَابِ), nor those the Mushrikeen (الْمُشْرِكِينَ) like that any Khair (خَيْرٍ) should be sent down to you from your Rabb (رَبِّكُمْ). But Allah chooses for His Rahmat (ِرَحْمَتِهِ) whomever Yashaau (يَشَاءُ) for Allah is Possessor of great Fad’al (الْفَضْلِ).
B- THE CONCEPT
In order to understand the ayah 102 we need to keep in mind the context especially the ayah 101 which talks about a Fareeq from the people of the book who threw the Kitaab of Allah behind their backs. And then in the ayah 102 Allah is talking about the fact that instead of obeying and following the Kitaab of Allah, they obeyed and followed another book which was written by Shaiyataan during the times of Suleman.
In the ayah 102, Allah describes in detail what the people of the book were following instead of following the Kitaab of Allah. That other book was written by Shaiyateen during the times of Suleman, which they used to do magic. Allah is talking about the knowledge sent down by Allah as sciences of Sahar – normally translated as Magic or sorcery. Basically, whatever we cannot comprehend or it influenced us without our will; we tend to assume it is magic. For instance, people of those times could never comprehend that we could influence someone else to do as we say, which is called the science of Hypnosis. Therefore, if someone were to do that in those times, people would believe it’s magic or sorcery. As we all know the source of all knowledge is Allah. Apart from revelations on the heart of Anbiyahs, any other knowledge we learn are also created and sent down by Allah through Malaik i.e., a process of sending down knowledge for humanity. All we have to do is find it, acknowledge it, learn it and use it for the benefits of ourselves as well as for others. Sometimes, the same knowledge could be used for the destruction of humanity instead.
Hence during the times of Suleman, two sources of such information and sciences that were revealed through two Malaik for humanity got into the hands of Shayteen. These sciences pertained to magic since people couldn’t make sense of that information at the time. As we all know that whatever Allah bestows upon us, as humans, be it wealth or money or our children or knowledge, everything is a test, a trial by Allah to see if we use it for the benefit of others or use it for destruction and Fasaad. For instance, a nuclear power plant can be used to generate electricity to benefit everyone or can be used to create nuclear bombs to destroy everything.
Not only the Shayateen learned these sciences, they did Kufr (i.e., concealed it so couldn’t be used for the benefits of others) and used it for Fasaad and Causing corruption on land especially creating distance and fights between spouses or Zoujeen. Since they think they harm people, Allah is telling us explicitly that no one can harm anyone but since everyone has a freewill to make good or bad choices for which they will be held accountable for in this world and hereafter. Instead of following Allah’s Kitaab and getting benefits from it, they learned these sciences from Shayateen, which made them losers and they knew whoever follows that book of shayateen will have no place with Allah in the hereafter. Whatever they have traded their nafs, their conscience, for the evil will come back to them وَلَبِئْسَ as a Azaab, a punishment as a consequence of their own deeds and actions; only if they knew that they would have to face the consequences of their actions sooner or later.
The ayah no. 103 is a continuation of the ayah 101 saying instead of reading and following these books written by shayateen if they had Emaan on Allah’s Kitaab and did Taqwa of Allah, then the reward from Allah would have been Khair for them. In order to understand the next ayah 104, we need to refer to ayah 4:46 because the use of the word in 102 as in Do Not say “Raa’ena” is used in the same meanings that do not say understand on a surface level. It can be explained from the ayah 4:46 ‘Among the Yahood are those who distort words from their usages and say, “We hear and disobey” and “Hear but be not heard” and “Ra’ina (understand at surface level),” twisting their tongues and defaming the Deen. And if they had said “We hear and obey” and “heard by thinking, watching, vigilant and observing” it would have been Khair for them and more suitable”. Thus, it shows that when Allah says in the ayah 2:104, Do not say “Rai’na” it is in the meanings of Do Not say we understand the Guidance on a surface level, it must be heard by thinking, watching, vigilant and observing (انْظُرْنَا) so that no distortion of Allah’s words, or saying things in the name of Deen, hasting to defame the Deen, without understanding the Deen, without the complete Emaan and submission.
Therefore as is discussed and explained in the ayah: with respect to Yahood; similarly in the ayah 2:104, Allah is advising Momineen that when it come to the understanding and following Allah’s hidayahs and guidance Do not say “Rai’na” meanings of Do Not say we understand the Guidance on a surface level- it must be heard by watching carefully, thinking, vigilant and observing (انْظُرْنَا) so that there will be no possibilities of distorting of Allah’s words, self-assumptions or saying things in the name of Deen, hasting to defame the deen, without understanding the deen, without the complete Emaan and submission. Since this distortion of ayahs, disobedience of Allah and lack of understanding would lead to confusion in Deen, Allah is warning them about the harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease.
The ayah 105 is addressing Momineen and talking about two types of people one who are Kafireen among the people of the kitab and another who are mushrkeen, neither of them wants that any khair would come on the Momineen. But when Allah says that “Allah is the possessor of All Fad’al and chooses for Rahma بِرَحْمَتِهِ as per Allah’s Yasaau” we all know that whoever has firms Emaan and does taqwa would be the successful ones for both the worlds.
C- IMPLEMENTATION IN TODAY’S LIFE
From Ayahs 102 to 105, the basic lesson for us is to follow Allah’s revelation without any deviation, which is the true guidance and hidayha for the whole humanity. When it comes to the understanding and following Allah’s hidayahs and guidance we must be very attentive, watchful, careful, thoughtful, vigilant and observing, so that there will be no possibility of distortion of Allah’s words, self-assumptions or assuming things in the name of Deen. There has to be complete attention and focus with complete use of our faculties, senses and intellectual presence, followed by submission and obedience to these laws of Deen as is required to observe Taqwa. We must keep in mind there is no shortcut to achieve peace, prosperity and tranquility in our lives. Each and every shortcut leads to the deviation from the right path and leads to the harm instead of benefits.
The other lesson we get from these ayahs is that apart from revelations on the heart of Anbiyahs, there are other sciences and knowledge we can learn. These are also created and sent down by Allah through the process of sending down knowledge (Malaik) for humanity. All we have to do is to find it, acknowledge it, learn it and use it for the benefits of the whole humanity- for instance inventing the vaccine for cure of diseases; Invention and manufacturing of Aircraft, Ships and vehicles for travelling; Energy for power generation and civilization, etc. We must take part in science and education for the development of humanity and also to explore Allah’s creations (Ayaat of Allah)- the knowledge and sciences for the benefits of all the life forms on earth. Use of all this knowledge with Emaan on Allah’s and Taqwa will reward us with Khair, not just for this world but the success for both the worlds.
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/
SHAYTAN (الشَّيْطَانِ) SHAYATEEN (plural)- means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of God Almighty, the one who is disobedient. Quran has used the word for all those who work against the rules of God as Shaytyaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs, which is egoistic and those people who are under the influence of their ego, they are also terms as Shaytaan. X-Reference 2:14 , 2:102 , 3:155 , 4:76 , 4:119-120 , 5:90-91 , 7:27 , 12:05 , 17:53 , 19:44 , 22:52 , 24:21 , 38:37 , 43:36 , 58:19 , 67:05 , 81:25.
TILLAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in the ayah 2:102 the word is used in the meaning of following or obeying the shayateen during the Kingdom of Suleman. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the emaan on the Kitaab. Those who are Momin, who know and have firm Emaan on the Kitaab being Hudayah from Allah, would not simply recite the book, but will read it, understand it, and follow its commandments as the Haqq of Tillawat of the Kitaab. Only reading and recitation is not enough. X-Reference – 2:102, 2:113, 2:121, 2:151-152, 3:101, 3:164, 5:27, 6:151, 7:175, 8:31, 10:15-16, 11:17, 18:27, 19:73, 22:72, 23:66, 27:69, 28:45, 29:51, 39:71, 45:6-8, 62:02, 91:02, 98:02.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) 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 its 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…”. 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” shows the meaning of the Kufr as the one who denies, conceals, or rejects 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.
SAHAR (لْأَسْحَارِ) & SAAHIR is normally translated as magic, or anything which does not make sense to us based on logics and reasoning or available information. It is also used in Quran to refer all such delusions which are not true or real, and all such enchantment and influences, which are appealing to us in this world, i.e., look thrilling, delightful or wonderful to us and therefore attract us and cause illusion, or a charming delusion. Therefore, in the ayah 2:102, the term Sehar is used for such knowledge which does not make sense to people in general and therefore create an illusion or a delusion of being a magic. Therefore, Sahhir is magician or a person who does Sehar for instance as used in the ayah 26:37 and 7:109. In the ayahs 3:17 and 51:18, in both these ayahs, the word Yastaghfiron, or Mustaghfireen is used along with the word Sahar, which is normally mistranslated as dawn, the correct understanding of these ayahs and why the word Sahar is mentioned alongside with Ghafar is to seek protection, shield against the harmful impacts of such delusions, enchantment, which attract us to cause us misled from the path of Allah. Similarly, in the ayah 54:34, talking about the believing people of Lut, the phrase is “…We saved them from the Sahar…” Again the general translation was done as dawn, which does not make sense here, but the word is used in the meanings of enchantment, Influences, illusions, something that is attractive and thrilling. X-Reference – 2:102 , 3:17 , 5:110 , 7:109 , 10:77 , 18:51 , 11:7 , 20:63 , 28:36 , 51:18 , 54:34.
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 does not mean Angel’s with wings as widely understood and translated since how can you have Emaan on something, without knowledge. The word Malaik 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 share 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”. Thus, Malaik are 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”. After Allah, the Malaik has done Sajda only to Adam, i.e., us as mankind as Khalifa on earth, on the basis of being taught Names by Allah- knowledge- refer Ayah 2:30-34. X-Reference – 2: 30-34 , 15:30 , 16:49-50 , 22:75 , 25:22 , 33:43 , 35:01 , 38:73 , 41:31 , 66:4 , 74:31 , 89:22 , 97:04.
FITNA (الْفِتْنَةُ) normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in much broader sense. The basic characteristics of the meanings of the word Fitna is derived from the process of melting gold or silver in hot temperatures to remove impurities from it- therefore used in the meanings of burning. Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. Thus, it is used in Quran in the meanings of test or trial in both good and bad ways for instance in the ayah 20:131 where its used in meanings of test and trials through Allah’s blessings. In ayah 6:53, the word is used in the meanings of test and trails so as to distinguish Shaakireen from Kafireen. Similarly, in the ayah 16:110, the word used in the meanings of testing and trials that brings out the best in people, in terms of their ability to do Sabar and do Jihaad. The word is used in the similar meanings in the ayah 9:126 and 20:90. It’s also used in the meanings of tempting away from, diverting away from or misleading for instance in the ayah 5:49. Also the same meanings are used in ayah 7:27 as Shaiytan Yuftenanakum (tempt you away from the Haqq). In addition to this, it’s also used in Quran in the meanings of Azaab, trouble, harm, oppression, opposition or war in Quran. X-Reference – 2:191 , 4:101 , 5:49 , 6:53 , 7:27 , 8:28 , 9:47-49 , 9:126 , 16:110 , 20:40 , 20:85 , 20:90 , 20:131 , 25:20 , 29:03 , 38:34 , 39:49 , 44:17 , 64:15 , 74:31 , 85:10.
ZOUJ (أَزْوَاجٌ) AZWAAJ (أَزْوَاجًا) – normally translated as wives only, the word ZOUJ means something similar, or of the same kind, types or similar beings/things. It also means partner, spouses, pairs, partners, or associates. Therefore in the ayah 2:35 the phrase is “We said, “O Adam, inhabit the Garden, you and your Zouj..” Here the word Zouj can mean both Adam and his/her spouse or the same types or kinds. In the meaning of husband and wife or spouse, the word is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or apposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or apposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eye glasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. X-Reference 2: 35 , 2:240 , 4:20 , 16:72 , 30:21 , 33:50 , 39:06 , 42:11 , 44:54 , 55:52 , 60:11 , 66:03 , 70:30 , 81:07.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 2:86 , 2:114 , 2:126 , 2:200-201 , 2:203 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
BA’ISA (َبِئْسَ) & BAS’AA (الْبَأْسَاءِ)– normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s actions. This could also be as a test or trial or even to shake someone towards the right path. In ayah 18:02, “…straight, to warn of Baas Shadeed/severe …and to give good tidings to the Momineen who do righteous deeds that they will have a Ahsan Ajar” which means that the word here is used in the meanings of facing extreme hardship, difficulty and problems as a consequences of and as a recompense of their wrongful acts and Kufr. Similar meanings are used in 7:04 and 2:214. The word is also used alongside with the word Zarar (Damage & Destruction) as a means to wake up/shake up a nation from their Kufar for instance in the ayah 6:42 “And we have sent Messengers to ummath before yo; then we seized them with Baasai and hardship/destruction/damage so that perhaps they might humble themselves”. Similar context and meanings are used in the ayah 2:214 and 7:94. In the ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah- which is the basic meaning of ABD (عۡبُدُ) a combined word of Hardship and Comfort. X-Reference – 2:90 , 2:93 , 2:126 , 2:177 , 2:206 , 2:214 , 3:151 , 3:162 , 4:84 , 5:62-63 , 6:147-148 , 7:4-5 , 7:97-98 , 7:150 , 8:161 , 9:73 , 11:36 , 11:98-99 , 12:69 , 18:06 , 22:13 , 39:72 , 58:08 , 62:05.
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. It’s also used in Quran 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- the ayahs 91:7-10 describe these 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.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) 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 in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in 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.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe 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.
S’AWAAB (ثَوَابِ) & MAS’ABAT (مَثَابَةً) is used in the general characteristics of compensation, payback, return, and reward for instance the word Swaab is used in Ayah 3:145 in the meanings of the “Sawaab of this world…” in the meanings of rewards or returns. The word is used in the similar meanings in the later ayah 3:148 as well as in the ayah 4:134, for both this world and the Akhira. The word is not always used in the Quran in the meanings of reward but also used in the general sense of consequences and recompense. For instance, in the ayah 5:60 the word used is Mas’batan is used in the meanings of the consequences, the results, the payback in the negative connotations in the sense that the Mas’batan with Allah is in the form of Azaab and La’nat. Similarly, in the ayah 83:36 the phrase S’woob-al-kuffar is used in the meanings of the recompense for the kafireen for what they used to do. In the Ayah 3:195 the phrase is “with Allah is the Ahsan as Sawaab” meaning with Allah is the best reward, the best return and recompense. The word MAS’ABAT (مَثَابَةً) is used in Quran at one place in the ayah 2:125 with the meaning of the place where one gets the reward, the recompense, the place where one is compensated for all the hard work and the efforts done by the person in the way of Allah by following commandments as ordained by Allah. X-Reference – 2:124 , 3:145 , 3:148 , 3:195 , 4:134 , 5:60 , 18:31 , 18:44 , 18:46 , 19:76 , 28:80 , 83:36.
KHAIR (خَيْرًا)normally translated as better or good, the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc, whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna?...” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life. To give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran, it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:61, 2:103, 2:180, 2:184, 2:197, 2:215-216, 2:220-221, 2:271-273, 3:110, 3:198, 4:46, 4:127-128, 6:17, 7:87, 100:03.
RAAE’NA (رَاعِنَا) means a process done on a surface level, for instance in the ayahs 79:31 & ayah 87:04 مَرْعَاهَا means grass, pasture, crop, field etc. The basic characteristics of this word is in terms of a process done on a surface level. Similarly, in the ayah 57:27 when it’s said رَعَوْهَا حَقَّ رِعَايَتِهَا it is used in alignment with the same meanings as observation on a surface level in understanding the guidance and upholding, protecting, taking care of the trust. The use of the word in 102 as in Do Not say “Raa’ena” is used in the same meanings that do say understand on a surface level. Shepherd is called Raa’eya الرِّعَا in the ayah 28:23- thus used in the meanings of taking care of an animal, whether it is in the meanings of providing food in terms of grass or pasture or crops or taking care of its wellbeing and protection. Thus used in Quran in the meanings of taking care of someone or something or keeping it safe for instance in ayah 23:08 and 70:32, the word is used in terms of taking care and protecting one’s trust and covenants. X-Reference – 2:104 , 4:46 , 23:08 , 28:23 , 57:27 , 70:32 , 79:31 , 87:04.
NAZAR- ANZARNA (انْظُرْنَا) Do Nazar- means to look from one’s eyes- but the word Nazar also has meanings of thinking, watching, vigilant and observing something, I.e. looking but not just on the surface level of something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:162 , 2:259 , 3:143 , 5:75 , 6:8 , 7:53 , 8:06 , 9:127 , 10:101 , 15:36 , 16:33 , 27:28 , 35:43.
SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The 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 is used in both meanings of listen carefully with undivided attention and complete intellectual presence as well as follow- similar meanings are used in 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.
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.
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. Therefore, Kitaab is the Hidayah by Allah, it’s the same Kitaab that was revealed on all the Rasool and Nabi- which embodies the Kutub. i.e., all the rules and regulations by Allah. 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 , 58:22.
SHIRK (َشْرَكُو) & MUSHRIK- MUSHRIKEEN (الْمُشْرِكِينَ) plural- who does Shirk- Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, the word ‘Shuraka’ is used for such influencers or scholars, who are taken as a Shareek of Allah and who have made pleasing to Qatal their children by causing confusion in Deen. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13.
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.
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.
SHAYYIN (شَيْءٍ) & YASHA’U- 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. 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. X-Reference – 2:20, 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for provision of spouses, the success, the prosperity, the parents, etc as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. X-Reference – 2:48, 2:64, 2:90 , 2:105 , 2:122 , 2:268 , 3:73 , 3:152 , 3:170-171 , 3:174 , 4:32-34 , 4:73 , 4:113 , 6:86 , 7:140 , 9:74-76 , 10:60 , 16:14 , 16:71 , 17:18-21 , 17:55 , 17:70 , 23:24 , 24:20-22 , 27:15 , 45:16 , 62:10.