Surah Baqara- Ayah no. 116 to 123
Surah Al-Baqarah Ayah #116-123 (2:116-123)
A- Translation
١١٦ وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَهُ قَانِتُونَ
[Quran 2:116] And they say, “Allah has taken Waladan (وَلَدًا).” Subhanahu (سُبْحَانَهُ). Rather, to Allah belongs everything in the skies and the earth. All are Qanetoon (قَانِتُونَ).
١١٧ بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
[Quran 2:117] Originator of the skies and the earth. Whenever decree Amaran (أَمْرًا), Allah says Kun (كُنْ) and it Fayakun (فَيَكُونُ).
١١٨ وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ ۗ كَذَٰلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ
[Quran 2:118] Those who do not know say, “Why does Allah not speak to us, or an Ayat not come to us?” Similarly, those who were before them said the same statement. Their hearts are alike. We have Bayyanan (بَيَّنَّا) the Ayaat (الْآيَاتِ) for people who are certain.
١١٩ إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ
[Quran 2:119] Indeed, We have sent you with the Haqq (بِالْحَقِّ), bringing Bashiran (بَشِيرًا) and warning. You will not be questioned about the inmates of Hell.
١٢٠ وَلَنْ تَرْضَىٰ عَنْكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
[Quran 2:120] And never will the Yahood and the Nasara approve of you, unless you follow their Millatahum (مِلَّتَهُمْ). Say, “Allah’s Hidayah (هُدَى) is the Hidayah (الْهُدَىٰ).” Should you follow their desires, after the knowledge has come to you, you will not have besides Allah any Wali (وَلِيٍّ) or Naseer (نَصِيرٍ).
١٢١ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ۗ وَمَنْ يَكْفُرْ بِهِ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ
[Quran 2:121] Those to whom We have given the Kitaab (الْكِتَابَ) Yatloonahu (يَتْلُونَهُ), as is the Haqq (حَقَّ) of Tillawatihi (تِلَاوَتِهِ), those have Emaan (يُؤْمِنُونَ) in it. But, as for those who do Kufr (يَكْفُرْ) in it, these are the losers.
١٢٢ يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
[Quran 2:122] O Children of Israel, do Zikr (اذْكُرُ) of My Na’mati (نِعْمَتِيَ) which I An’amta (أَنْعَمْتُ) upon you, and I gave Fad’altukum (فَضَّلْتُكُمْ) to you over the worlds.
١٢٣ وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنْفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنْصَرُونَ
[Quran 2:123] And observe Taqwa (فَاتَّقُونِ), a Day when no Nafs (نَفْسٌ) will be able to help another Nafs (نَفْسٌ) in anything, nor will any intercession be accepted on its behalf, nor will any compensation be taken from anyone, nor will they be helped.
B- THE CONCEPT:
In the ayah 2:116, keeping the meanings of the word Waladun, Allah refutes the claim of Allah has taken a Waladan. Here it’s not only meant to refute the claim of Allah taking Son as Easa or Daughters as Malaik but also to establish the fact that Allah has not created this universe on the basis of the process of Tauleed or the process of pro-creation but on the basis of Takhleeq and through the process as defined in the word “Kun”. In case of pro-creation, the off-spring resembles the parents, or takes features/qualities from their parents, whereas in case of Allah’s creation of the universe and everything and every being in this universe; is not Allah’s off-spring but created by Allah and therefore no one can be like Allah.
In the ayahs 2:116-2:117, Allah is giving arguments as to how Allah has created the whole universe which is not by Tauleed but by the whole system of planning, designing and creation. The two strong argument given by Allah that Allah doesn’t need to take any Waladun is (1) to Allah belongs everything and every being in the skies and the earth and ALL is Qaneton to Allah (i.e., follow Allah’s Rules and systems by remaining within the boundaries and parameters as defined by Allah) and (2) Allah is the originator of the skies and the earth. Whenever Allah wishes Amar of a thing, Allah says ‘Kun’ and it becomes in existence. Both of these arguments show that Allah does not need Tauleed or pro-creation process, since whatever is in the universe and in earth is created by Allah just by saying KUN, there is no need for Allah to take any Waladan/Aulaad (offspring) since everything is already Qaneton of Allah and Allah is all powerful in terms of creation as well.
The concept of the phrase Kun-Fa ya-Kun in ayah 2:117, needs some explanation. This phrase has been used in Quran 8 times. The Ayah 2:117 and 19:35 are similar in the sense that both are arguments given by Allah against Allah taking Waladun by saying that Subhanahu (All Subhan is for Allah) and that Allah’s Immense power and capabilities of causing anything to exist simply by saying Kun- these ayahs is telling us this process of creation by Allah which is to cause something to exist out of nothing- this phrase of Kun-Fayakun defines integral steps of the creation process. When Allah decides an ‘Amar’ of a thing, meaning at this stage the thing/being has not taken on any physical/live form, and once Allah cause it to exist by saying ‘Kun” then it’s caused to exist- i.e., it takes the live/physical form. For example, creation of this earth, a decision قَضَىٰ of Allah, needs a process or steps to make it happen. This whole process is called أَمْرً AMAR, and the whole AMAR will take place when Allah just says KUN and the earth came into existence.
In the ayah 2:118, Allah is telling us about those Munafiqeen and Kafireen, who by asking questions such as “Why does Allah not speak to us or why does there not come to us an Ayat?” are actually reflecting the level of Kufr in their hearts by putting such conditions which they assume as impossible so that they do not need to accept Emaan. In the ayah 2:55, Allah has already told us about similar questions that were asked by those of our ancestors, Bani Israel who said that they can have Emaan only when they are able to see Allah Face to face. Such questions and demands show the level of Kufr in their hearts- Allah is telling us that their hearts resemble those of the bani-Israel which had hardened like rocks or may be even harder refer Ayah 2:74. In spite of the fact that Allah has made distinctly clear, visible, obvious, explained in detail, Allah’s Ayaat – in terms of both the work of Allah, as in creations of Allah scattered all around us in science and universe, as well as the word of Allah, the Kitaab, the Quran. When these Munafiqeen and Kafireen still ask for Allah’s Ayah which has been made distinctly clear and explained in detail by Allah, this shows the level of Kufr. The subsequent phrase of the ayah says that these ayahs are for those people who have firm Emaan with utter and complete conviction and knowledge and not for the Kaafireen.
In the Ayah 2:119, Allah is telling us that, this Kitaab is revealed with HAQQ, i.e., the confirmed and ultimate truth and justice from Allah, which is not only a Basharat for us but also as a warning. We are responsible for our Emaan and deeds. We will not be held accountable for and will not be asked about the companions of Hellfire, i.e. those who will be destined to hellfire because of their KUFUR. We would be answerable only for our own Emaan and Deeds.
In Ayah 2:220 Allah is giving us a definite Hidayah that other people of scripture, the Ahle-Kitaab, like the Yahood and the Nasaara will never approve of us unless we follow their path, methods and believes. We need to stay on Allah’s Path and Say, “Allah’s guidance is the guidance”. This phrase means, we learn and understand the commandments of Allah as ordained in the Quran. Once the true knowledge has come to us, we must not deviate from our path and if we follow others’ way of life and believes, we will not have any guidance, help and protection from Allah.
When in Ayah 2:121 Allah says that “Those to whom We have given the Kitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, 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 Hidayah from Allah, they would not simply recite the book, but will read it, understand it, and follow its commandments as is the Haqq of Tillawat of the Kitaab. If someone would simply recite the Kitaab, without any Emaan on it, without understanding it, and without the intention to follow it, or without complete submission and obedience, then this is not the Haq of Tilawat, there is no use of such recitation or reading and such person will not get any Hidayahs from Allah.
The Ayah 2:122 and 2:123 is exactly the same and repeated ayahs of 2:47 and 2:48. These two ayahs Allah remind us, as the Bani Israel to recall all the bounties, favors and Rizq we have been blessed by Allah, especially the preferences we received in terms of all the Nabi, within our forefathers, all of Allah’s revelations and Hidayahs that were send down for us. All of this has made us more responsible and accountable for establishment of Allah’s DEEN. We do not have any excuse at all not to do that and if fails, we must fear the Day of judgment when no soul will suffice for another soul at all, nor will intercession be accepted from any one, nor will any kind of compensation be taken from us, nor we will be aided by Allah or anyone or anything at all.
C- IMPLEMENTATION IN TODAY’S LIFE
These ayahs from 2:116 to 123 gives us four broad messages that we can apply in our day-to-day life
- We need to always remember Allah’s sovereignty in terms of Allah being the planner, the designer, the creator – the Khaaliq and the Rabb for each and everyone and everything in this universe. Reminding ourselves of the fact that there is no one but Allah as our Khaaliq, Rabb, Rahman, Raheem, we need to remain humble, obedient, subservient to Allah’s commands, doing Abd only for Allah at all times.
- Allah’s Ayaat both as the work of Allah as well as the word of Allah in the Kitaab has been made Bayyan- i.e. distinctly clear, explained in detail. All we have to do is to have firm Emaan and conviction, being certain of Allah, we need to constantly strive to explore, think, seek knowledge related to these Ayaat, connecting ourselves with Allah and strengthening our Emaan by utilizing all our faculties, abilities, our five sense, our intellect and reasoning.
- When it comes to the Kitaab, we have to “Yatloonahu as is the Haqq of its Tillawat” with firm Emaan on it. This means that only reading and recitation of the Quran is not enough. In order to fulfill its due right, the Haqq of Tilawat, we have to read, understand, have firm Emaan on it as hidayah from Allah and follow it with complete and utter submission of our whole being. This is the haqq of Tilawat and that is what we should fulfil.
- Allah has told us through these ayahs that each of us are responsible for our own actions, deeds, and Emaan. On the day of judgment, no one will be able to help another in anything, nor will any intercession be accepted on anyone’s, nor will any compensation be taken from anyone, nor will anyone be helped. We have to observe Taqwa and prepare for that day of judgement.
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/
WALADAN (وَلَدًا) & TOULEED Walad is normally translated as son, but the word basically means someone who was given birth. The same word is used for male, female, singular as well as plural i.e., meanings of off springs, child/children, both son and daughter, child or offspring. It is also used for the child when the baby is within the mother’s womb, therefore the word Alwaleed is used for a small baby or child as well as for a servant. Consequently, it is also used in the meanings of Walid as father, walida as mother and walidan as parents. Tauleed is therefore the process of giving birth to off-springs either through an egg or birth delivery. That is the basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, whenever in Quran Allah refutes this claim that Allah has taken a Waladan, it does not only mean refuting the claim of Allah having Son as Easa or Daughters as Malaik but also establishing a fact that Allah has not created this universe on the basis of the process of Tauleed i.e., pro-creation, but on the basis of Takhleeq and through the process as defined in the word “Kun”. Therefore, in the ayahs 2:116-2:117, Allah gives this argument of how Allah has created the whole universe which is not Tauleed but the whole system of planning, designing and creation. For instance, in ayah 10:68 “And they said, “Allah has taken Aulaad. Subhanhu. Allah is Self-Sufficient. To Allah belong everything in the Skies and everything on earth. Do you have any proof for this? Or are you saying about Allah what you do not know?”. In the Ayah 17:111 Allah has given an argument that Allah does not have any partner, nor there is any weakness or insufficiency w.r.t. Allah nor does Allah need any other help in the creation and in sovereignty. X-Reference – 2:116-2117, 10:68 , 17:111.
SABAH (سُبْحَ) & TASBIH; SUBHANAHU (سُبْحَانَهُ), NUSSABAH (نُسَبِّحُ) & SUBHANKA (سُبْحَانَكَ): the word “Sabbah” and also the word tasbih, is normally translated as to glorify and praise Allah, but the basic meanings of the word is “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in a quick persistent efforts with full force; to struggle; to strive towards something or someone with your whole being”. Therefore, in Ayah 37:143-144, as used in the word “Mussabiheen” with reference to Nabi Younus, Allah is saying that even the Nabi has to struggle, strive with his full force and strength in order to get out of the fish and swim to the shore, otherwise he would have stayed in the belly until the day of resurrection. When describing Sun, Earth and Moon in Quran, the same word is used to tell us these astronomical bodies are doing Subah, striving with their being, in their orbits as defined by Allah’s laws of the nature. X-Reference 2:30 , 2:116 , 33:42-43 , 37:143-144.
QANETEEN (قَانِتِينَ) QANETAAT normally translated as obedient, the word basically means to establish Allah’s Laws & Rules; To guard one’s abilities & resources & To Use these abilities to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters, to carry out one’s responsibilities by remaining within the boundary of these instructions and guidelines as established by Allah and mentioned in Quran. Therefore, in the ayah 33:35 one of the characteristics of those who will have great reward with Allah is Qaneteenwa Qanetaat, meaning those men and women who guard their abilities & resources & by using them to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters. X-Reference – 2:116 , 2:238 , 3:43 , 3:117 , 4:34 , 16:120 , 30:26 , 33:31 , 33:35 , 39:9 , 66:05 , 66:12.
AMAR (أَمْرً) – Umoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
KUN (كُنْ) & Then IT KUN- FYAKUN (فَيَكُونُ) The concept of the word as in the phrase Kun-Fa ya-Kun is used in Quran 8 times for instance in ayah 2:117. In the ayah 3:59, Allah says “Surely, the example of ‘Isa (Easa) in the sight of Allah is the same as that of Adam whom Allah formed from clay, then said Kun Fa YaKun”– Describes the process of creation of humans from clay and then the final step before it’s made alive, or cause to exist is Allah Saying Kun and it Kun. Similarly, in the ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, He says Kun Fa YaKun”. Again, showing the steps of Kun as the final step of causing any creation to come into existence by Allah. Similarly in all the other ayahs of the use of the phrase and the word ‘Kun’ is basically the steps of creation, refer ayahs 2:117, 3:47, 3:59, 6:73 ; 16:40 and 36:82. The Ayah 2:117 and 19:35 are similar in the sense that both are arguments given by Allah against Allah taking Waladun by saying that Subhanahu (All Subhan is for Allah) and that Allah’s Immense power and capabilities of causing anything to exist simply by saying Kun shows causing something to exist out of nothing- as an important step in the creation process. When Allah decides to create an ‘Amar’, meaning at this stage the thing/being has not taken on any physical/live form, and once Allah cause it to exist by saying ‘Kun” then it’s caused to exist, takes the physical/live form. X-Reference – 2:117, 3:47, 3:59, 6:73 ; 16:40 ; 19:35 ; 36:82 ; 40:68.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 2:118, 2:187, 2:248, 3:41, 3:98, 3:113, 4:140, 5:86, 6:37, 6:98, 6:109, 6:158, 7:37, 7:147, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
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 – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2.
BASHAR (بَشِّرِ) & MUBASHIR/MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference would be the Insaan would be combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes therefore in Quran whenever the word ‘Bashar’ is used for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in the ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in the ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223. X-Reference – 2:97, 2:118, 2:155, 2:187, 2:223, 3:21, 4:138, 5:19, 9:112, 14:10-11, 15:26-28 , 23:33-34, 48:08, 80:39.
MILLAT (مِلَّةِ) & 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 that is 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.
HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; TAHTADUN (تَهْتَدُونَ) you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam – meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.
WALIYY (وَلِيُّ) AULIYYA (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 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 the word Awliya. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 18:50 , 29:41 , 41:31.
NAS’EER & ANS’URNA (فَانْصُرْنَا) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. 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, all efforts of 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.
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 that has been fard/obligatory to follow and comply with on all Ahle-kitaab. 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 , 3:78, 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.
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, 2:121, 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.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) 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, 4:136 , 5:10 , 7:179 , 8:22 , 10:101, 25:73, 27:81, 29:3, 49:14.
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.
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 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29.
NA’IMAT(نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:34 , 16:53 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
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 – 2:268 , 3:73 , 4:113 , 6:86 , 7:140 , 9:74 , 16:71 , 17:18 , 24:20 , 27:15 , 45:16 , 62:10.
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 – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
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, 3:30, 12:53, 75:02, 89:27, 91:07.