Surah Baqara- Ayah no. 124 to 126

Surah Al-Baqarah Ayah #124-126 (2:124-126)

A-   Translation

 

١٢٤  وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

[Quran 2:124] And Ibrahim was Abtala (ابْتَلَىٰ) by his Rabb (رَبُّهُ) with kalamatin (بِكَلِمَاتٍ), and he fulfilled them. Allah said, “I am making you an Imaaman (إِمَامًا) for mankind.” He said, “And of my descendants?” Allah said, “My covenant does not reach the Zwalimeen (الظَّالِمِينَ).”

 

١٢٥  وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

[Quran 2:125] And when We made the Ba’it (الْبَيْتَ) a Mas’abatan (مَثَابَةً) for mankind, and a Amnan (أَمْنًا). And take the Maqam (مَقَامِ) of Ibrahim as a Mus’alli (مُصَلًّى). And We took covenant from Ibrahim and Ismael, “Sanctify My Ba’it (بَيْتِيَ) for those who T’aifeen (لِلطَّائِفِينَ) and A’kifeen (الْعَاكِفِينَ) and the Rakooh (الرُّكَّعِ) the Sajood (السُّجُودِ).”

 

١٢٦  وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ

[Quran 2:126] And when Ibrahim said, “O My Rabb (رَبِّ), make this land an Aaminan (آمِنًا), and provide its inhabitants with fruits. Whoever of them have Emaan (آمَنَ) in Allah and the day of Akhira (الْآخِرِ).” Allah said, “And whoever does Kufr (كَفَرَ), I will let him/her benefit for a while, and then I will consign him/her to the Azaab (َ عَذَابِ) of the Fire. And Ba’isa (َبِئْسَ) is the destiny!”

 

B-   THE CONCEPT:

In the ayahs 124 and onwards Allah is giving details of the Nabi Ibrahim’s establishment of ba’ait- the house, the parameters thereof and the characteristics of those for whom it was being established.

In the first of these ayahs 2:124, when Allah is saying that “Nabi Ibrahim was Abtala by his Rabb, through Allah’s Kalamat…” the word Kalamat here is not meant in terms of words, but in terms of life’s struggles, aspects, difficulties, Ibrahim’s quest for truth and search for Allah as his creator and Rabb. The use of the word Abtala in this ayah means that Nabi Ibrahim was surrounded situations or conditions because of which his real characteristics became evident. And the situations and conditions that surrounded him were through Kalamat of Allah, which means he went through different phases of life, facing different matters and aspects of life through troubles, obstacles, hardships, tests and trials and he was given different responsibilities and duties. “kalamat of Rabb’ or Kalamat w.r.t. Allah also means the words of Allah as Rabb and/or phases or periods or tests of life from Allah, but it also extends to include Allah’s rules and systems as Laws of nature.

Therefore, when the phrase “he fulfilled them” is used it means he achieved and accomplished each task, responsibility, situation to reach and identify the Haqq through his own efforts and use of his own intellectual abilities and faculties, and fulfilled Allah’s test and trials. “…Allah said, “I am making you an Imaaman (إِمَامًا) for mankind….” Because of these efforts of Ibrahim, Allah has made him an Imam for the humanity, in terms of him being the leader of the humanity- in terms of Nabi Ibrahim being a role model, the benchmark, the leader, as in leading by example on whose footprint’s others are supposed to follow. In the eye of Allah, the individual efforts and Emaan counts. Upon making Ibrahim an Imam for humanity, when Ibrahim asked the question “what about of my descendants?”, the response from Allah was “that my Covenant does not reach the Zwalimoon” gives a very loud and clear message to all of us that even as a decedent of Nabi Ibrahim, who was the most beloved of Allah, if anyone is amongst those who do Zulm, then they would not be included in this covenant of Allah with Ibrahim.  Keeping in mind the meanings of the word Zwalimoon as those who cross the boundaries of laws & rules of Deen, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq- as absolute justice; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests and those who are cruel and abusive of others. This means that those people are Zwalimeen, even if they are decedents of Nabi Ibrahim, the covenant of Allah, in terms of making Ibrahim Imam for the mankind will not reach to them.

What does it mean by the word Al-Bait- The house: Before we discuss the subsequent Ayahs i.e., from 2:125 and onwards, it’s important to understand what does it mean by Al Ba’ait- The House or Ba’aiti – My House. normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word جَعَلْنَا is used to in the context of making. Whenever the word جعل is used that means that the making of anything is done without the help of any physical material. Quran uses the word جعل for making of day and night because no material is required in the making of day, night. Therefore, in the ayah 2:125 the word جعل is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly Refer Ayah 24:35 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (36) in the Ba’ayut – the houses which Allah has ordered to be raised and that His name be done Zikr therein; Yussabiahu-exalting Him within them in the morning and the evenings”.  Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in the Quran Allah talks about the Ba’ait, Allah is basically talking about the house, could be the house of the righteous, a place on land represent house of Allah where people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the principals – the qawaiiad of Deen as per ayah 2:125-127, the laws and regulations of Allah as mentioned in Quran. .

Therefore, when in Ayah 2:125, Allah says that “And when We made the house a Mas’abatan (مَثَابَةً) for mankind, and a Amnan (أَمْنًا)…” the house being as وَأَمْنًا مَثَابَةً it means the safe and secure place with the basic elements of peace, contend, joy, tranquility and justice at its root- a place where everyone will get the reward, the recompense, and will be compensated for all the hard work and the efforts that’s been done, as per their due rights in just and equitable manner based on the system built on the parameters of Deen. The subsequent phrase in the ayahs“…. And take the Maqam (مَقَامِ) of Ibrahim as a Mus’alli (مُصَلًّى)….”  it means take the prestige, the status, title, respect, dignity, rank, position, standing, eminence, importance and significance of Nabi Ibrahim as a benchmark for establishing the system of Salat like he did as a basic foundation of this Ba’ait. When we keep in mind the definition of the word Salaat of Musalli as per Quran, as a system of social care and justice which is established to connect (permanently & Strongly) to and turn towards Deen with the whole being of its members, to follow and be obedient of these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. Therefore, when Allah says take the Maqam of Ibrahim as Musalli, it means to establish Salat- a permanent connection with Deen strongly as we carry out our day-to-day activities, as was done by Ibrahim, like the importance, the standing, the prestige and the status of Ibrahim w.r.t. Deen.

The subsequent phrase of the ayahs identifies to whom this Ba’ait is being established by Ibrahim and Ismail “… And We took covenant from Ibrahim and Ismael, “Sanctify My house for those who T’aifeen*(لِلطَّائِفِينَ) and A’kifeen*(الْعَاكِفِينَ) and the Rakooh*(الرُّكَّعِ) the Sajood*(السُّجُودِ).” These four words are all encompassing to identify all the traits, duties and characteristics of those for whom this Ba’ait is being built. The word لِلطَّائِفِينَ is used for those people who endeavor repeatedly to learn & protect deen, follow and implement commandments of Allah, to protect the mankind with care and compassion for others, ensuring their safety and protection, keeping a close look and watch over everything. The word الْعَاكِفِينَ is used for those people who ensure that the mankind, the community, the neighborhood etc. remains connected on the basis of Allah’s Deen, the laws and regulations built on the principals of love, justice, kindness, care and compassion, and the members remain connected through these laws with each other- connected and strengthened together through mutual respect, care and compassion; these are those people who make sure that all matters are dealt with as smoothly as possible ensuring complete and connected strength, care, safety and security for everyone. Through the words وَالرُّكَّعِالسُّجُودِ, it means those who by respecting and accepting Allah’s ultimate Authority with humility, willingness and humbleness, they completely submit with their whole being through obeying and following Allah’s given rules, regulations and commandments as mentioned in Quran.

In the next ayah 2:126, when Nabi Ibrahim, requested Allah to “And when Ibrahim said, “O My Rabb (رَبِّ), make this land an Aaminan (آمِنًا), and provide its inhabitants with Samarat/fruits Whoever of them have Emaan (آمَنَ) in Allah and the day of Akhira (الْآخِرِ).” …” The word samarat is used in the meanings of providing Allah’s Rizq and bounties in terms of Allah’s Fazal. Please note here that the Duaa of Ibrahim extends to those who have Emaan in Allah and the day of Akhira. As we all know that the whole foundation of Deen is built on these two fundamentals.

1. 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.

 

1. Emaan (آمَنَ) on the day of Akhira (الْآخِرِ) – The concept the gift of freewill, the resurrection, returning back to Allah for accountability are at the root of our Emaan on Akhira. Each and every one of us as a human being, the whole of mankind has been given the freewill, the freedom to choose and decide our beliefs and each and every action. It means, once humanity has been given this freedom to choose, and the Hidayah in the forms of Books of Revelations to identify the right and the wrong path, we are then free to choose either of these routes and deeds. Having a firm Emaan and conviction on the fact that whatever deeds and actions we do in this world, we will be held accountable for those deeds based on the scales of justice, on the day of judgment; this conviction and Emaan reflects in one’s conduct, behaviors and actions. This means that each and everything in this universe is based on these cause & effect laws that have been put in place by Allah and sooner or later we will be held accountable for our deeds (whether good or bad) whereby not even an atom weight of our deeds will be held unaccountable for on the day of judgment and we will be answerable for whatever we have done.

The Reply from Allah is extremely thought provoking and insightful – Allah says that “…Allah said, “And whoever does Kufr (كَفَرَ), I will let him/her benefit for a while, and then I will consign him/her to the Azaab (َ عَذَابِ) of the Fire. And Ba’isa (َبِئْسَ) is the destiny!”  This shows that as mere mortals we would have no ways and means to judge the level of Emaan based on provision of Allah’s Fazal on any individual. As we know Kufr as an opposite of Emaan incorporates the meanings of hiding, concealing, denying, refusing or rejecting Haq i.e., Allah’s Ayaat; the Words of Allah in Quran and Work of Allah. Allah has made it very clear in Allah’s response to this request by Nabi Ibrahim that whoever does Kufr is also going to benefit for a while, and will then be forced and dragged into the Azaab of the Fire.

C-    IMPLEMENTATION IN TODAY’S LIFE

 

These ayahs from 2:124 to 126 beautifully narrates the story of Ibrahim by giving us important guidelines that we can apply in our day-to-day life as follows

1. We must endeavor to build our houses, our communities, our community centers as Allah;s Bait. Al-Ba’ait is not just any house made of brick or stones, but a place, where Allah’s Zikr is being done frequently; where the Sajda and Rakhoh takes places, i.e. where people are humbly submissive to Allah’s Authority and follow Allah’s commandments and guidance as ordained by Allah; which is a safe and secure place, built with the basic elements of peace, contend, joy, tranquility and justice at its root; where the Ibrahim’s prestige, importance and eminence is taken as the basic benchmark for establishing the system of Salat like he did as a basic foundation of this Ba’ait, in order to build a system of social care and justice which is established to connect (permanently & Strongly) to Deen as well as to each other’s as members, with the basic foundations of Deen as kindness, care compassion, justice for all; which is a frequently visited place for Taifeen – those people who endeavor repeatedly to learn & protect deen, follow and implement commandments of Allah, to protect the mankind with care and compassion for others, ensuring their safety and protection, keeping a close look and watch over everything; for A’kifeen- those people who ensure that the mankind, the community, the neighborhood etc. remains connected on the basis of Allah’s Deen, the laws and regulations built on the principals of love, justice, kindness, care and compassion, and the members remain connected through these laws with each other- connected and strengthened together through mutual respect, care and compassion; and Rakiu us Sajood- those who by respecting and accepting Allah’s ultimate Authority with humility, willingness and humbleness, they completely submit with their whole being through obeying and following Allah’s given rules, regulations and commandments as mentioned in Quran.

 

2. These ayahs also tell us about the two fundamentals of Emaan on Allah and Emaan on Akhira, which is at the root of Deen-e-Islam. Emaan on Allah means Emaan on Allah’s Ayaat and Emaan on Akhira means having a firm certainty on being returned to Rabb one day for the purpose of accountability, whereby each and every deed of ours will be held accounted for. With these two Emaan as the firm and strong conviction, our whole behavior and the way we spend this temporary life as a test, will be aligned with the Deen.

 

3. Another important guidance that we received from these ayahs is that we have no ways and means to judge the Emaan or the Kufar of others. Allah gives his Fazal to whomever he wills and the way one is blessed with by Allah’s Blessings and favors is not a criterion to judge anyone’s level of Kufar or Emaan. The only Hikm, the only judge and lawmaker in matters of Deen is Allah. We have no right to judge anyone else. We should be focused on our own Emaan and behavior in this worldly life, taking our benchmark, role model as Ibrahim.

 

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/

 

BALA (بَلَاءٌ) & MUBTILA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from people of Pharaoh that would make Bani Israel under big debt of Allah’s favors. X-Reference – 2:49  , 2:124 , 2:249 , 7:141 , 8:17  , 14:06  , 37:106  , 44:33.

 

RABB (رَبِّ) & RABBOIBIAT- 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.

 

KALAMAT (كَلِمَاتٍ) KALEMAT (بِكَلِمَةٍ) & YUKALLIMU (وَيُكَلِّمُ) the word kalma basically mean a word, a sentence, a phrase, a topic, a story, a speech, or a sermon. It’s also used in the Quran in the meanings of matters, or aspects, or instances, or duties, for instance in the ayah 2:124, when Allah Bala Ibrahim with Kalamatin means when he went through different phases of life, when he faced different matters and aspects of life through troubles or tests/trials, when he was given different responsibilities and duties etc. It’s also used in the meaning of ideology or approach towards life for instance in the ayah 14:24 “Have you not considered how Allah presents an example, of a tayyab (good) Kalamat like a good tree, whose root is firmly fixed and its branches in the sky? Shows the meaning of the word Kalama as an ideology or theory of life or approach towards life as the basic foundations. Where ever in Quran the phrase “kalamat of Rabb’ or Kalamat w.r.t. Allah is used it means the words of Allah as Rabb and/or phases or periods or tests of life from Allah, but it also extends to include Allah’s rules and systems as Laws of nature. Therefore, when this phrase is used in ayah 6:115 “And the kalamt of your Rabb has been fulfilled in truth and in justice”, the word kalamata is used in the meanings of Allah’s Ayaat, revelations and Kitaab. Similarly in ayah 10:33 “…the Kalamat of your Rabb has come into effect ..”means Allah’s laws and rules of justice has come into effect. Similarly, the word Kalemat is used in ayah 4:164 for instance when Allah is communicating with Mosa and in the ayah 3:77 “…Allah will not Yukalemohum…” Word Kalemat when used in reference of Allah is in the reference of confirming Allah’s amar, knowledge, communication and wisdom which is other than Wahi – revelations and Hidayah. When used for communication by humans, such as Allah’s Nabi and Rasool as in the ayah 3:41, 36:65 or 3:46, it is not just normal communication, but communication full of knowledge and wisdom. X-Reference – 2:124 , 3:46 ,  3:77 , 4:164-5 , 6:115 ,  10:33 , 14:24 , 18:109 , 31:27 , 36:65 , 42:24  , 42:51, 43:28 , 66:12.

 

IMAM (إِمَامً) & IMAMAT: the word Imamat has the meanings of leading the way as a role model or benchmark. Imam is therefore that person who leads the way for others. For instance in the ayah 75:05 the word is used in the phrase “..but man desires to continue sending his sins Imamahu…” meaning in front of him, sending it onwards. In the ayah 9:12 the words Aaemata is used to mean the leaders of the Kufr. In the ayah 11:17 the word is used for the Kitab of Nabi Mosa as Imaaman and Rahmat, meaning the Kitaab to lead the way, as guide, and as Rahmat. In the ayah 17:71, when Allah is saying that “on the day of judgment we will call every person of the mankind along with their Imamihim..” means their leaders, those whom they followed and who lead their way. Therefore, in the ayah 2:124, when Allah says that “I am making you Imam of the mankind” in terms of being a role model, the benchmark, the leader, as in leading by example on whose footprint’s others are supposed to follow. X-Reference – 2:124 , 9:12 , 11:17 ,  17:71 ,  36:12 , 46:12 , 75:05.

 

ZALIM (ظْالَمُ) & ZULM – Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of to go against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Mazloom is that the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, being kept in the dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.

 

BA’AIT (الْبَيْتَ) BUYUUTA (الْبُيُوتَ) – in plural- normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word جَعَلْنَا is used to in the context of making. Whenever the word جعل is used that means that the making of anything is done without the help of any physical material. Quran uses the word جعل for making of day and night because no material is required in the making of day and night. Therefore, in the ayah 2:125 the word جعل is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly Refer Ayah 24:35 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (36) in the Ba’ayut – the houses which Allah has ordered to be raised and that His name be done Zikr therein; Yussabiahu-exalting Him within them in the morning and the evenings”.  Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in the Quran Allah talks about the Ba’ait, Allah is basically talking about the house, could be the house of the righteous, a place on land represent house of Allah where people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the principals – the qawaiiad of Deen as per ayah 2:125-127, the laws and regulations of Allah as mentioned in Quran. X-Reference – 2:125-127 , 2:158 , 3:96-97 , 5:02 , 5:97 , 8:35 , 11:73 , 22:26 , 22:29 , 22:33 , 33:33 , 52:04 , 71:28 , 106:3.

 

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, returns, compensation or payback. The word is used in the similar meanings in ayah 3:148 and ayah 4:134, for both this world and the Akhira. The word is not always used in the Quran positively as in reward but also used in the general sense of consequences and recompense for instance, in ayah 5:60 the word used is Mas’batan in the meanings of consequences, results and payback in negative connotations i.e., the Mas’batan with Allah is in the form of Azaab and La’nat. Similarly, in ayah 83:36 the phrase S’woob-al-kuffar is used in meanings of 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 just and equitable manner based on the system built on the parameters of Deen. X-Reference – 2:124 , 3:145 , 3:148 , 3:195 , 4:134 , 5:60 , 18:44 , 18:46 , 19:76 , 28:80 , 83:36.

 

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 verification that comes after something has been verified through reasoning, logic and seeking of information. 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 being true after due verification and conviction that comes out of knowledge. 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.

 

MAQAM (مَقَامِ) normally translated as place or standing place, the word is not used in these meanings alone in Quran. For instance in ayah 17:79 the phrase is “…perhaps your Rabb will raise you to Maqamam Mahmood” here the word is not used in the meaning of place or standing place but in the meanings of status, title, respect, dignity, rank, position, standing, prestige, eminence, importance and significance. Similarly in ayah 19:73 ..those who do kufr, say to those who have Emaan, “Which of the two parties is better in maqaman…?”.  here again the word is used in the meanings of status, rank and prestige. There is a slight difference in the two words Maqam (مَقَامِ) and Muqam (مُقَامً) for instance in the ayahs 25:66, 25:76 and 33:13, the word Muqam is used in the meanings of place, standing place, residence, destination, place of stability, rest and peace. But when the word Maqam is used, it is in the meanings of status and prestige. For instance, in ayah 2:125 when Allah has used the phrase “take from the Maqam of Ibrahim…” it means take the prestige, the status, title, respect, dignity, rank, position, standing, eminence, importance and significance of Nabi Ibrahim as a benchmark for establishing Salat like he did. X-Reference – 2:125 , 17:79 , 19:73 , 25:66 , 25:76 , 33:13.

 

S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى)- basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. The ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in most Arabic countries & name of this ministry or institution is “مواصلات” (Mawa Salaat). Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the meanings of these words. In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e. put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). This shows the meanings of the word as follow closely, walk/follow behind closely. Therefore, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow and be obedient of these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly as we carry out our day-to-day activities. X-Reference – 2:238 , 4:102 , 9:103 , 10:87 , 11:87 , 14:29 , 75:28-36.

 

T’AIFEEN (لِلطَّائِفِينَ) T’AWAAF the basic meanings of the word are in meanings of going around, circumambulating or walk around something, or circulating around something or a work someone does repeatedly, i.e., to move around something often or in repetitions. At-tufaan is that trouble or problem which surrounds an individual or a community from all sides for instance in ayah 29:14 the phrase the “the Tufaan seized them from all sides as they were Zalimoon”. The word is used in the same meanings in the ayah 7:201, when Allah says “when an طَائِفٌ touches them from Shaitan” – normally translated as evil thought, the word here means the person’s own desires from shaitan that repeatedly engulfed the person from all sides and there is no room for escape. It is also used in the meanings of that particular group, a party or a section of a society which does the same type of work repeatedly or often, for instance in the ayah 3:122, the phrase طَائِفَتَانِمِنْكُمْ means two parties, or two groups among you who did the same as they did before. Atta’aef is the one who circles around people/ community repeatedly and often to ensure protection and security. In ayah 2:125 the word لِلطَّائِفِينَ is used for those people who endeavor repeatedly to learn and obey commandments of Allah to protect the Emaan & System of Salaat. X-Reference – 2:125, 3:122, 7:201, 9:66, 22:26, 29:14, 61:14, 68:19.

 

A’AKIFEEN (الْعَاكِفِينَ) A’KIFUNA (عَاكِفُونَ) A’akaf is to put all the beads together in a string, therefore in order to keep something secure, to connect them through a string of connection – a common connected ground, so everything remain connected and secure. If these are disconnected or shattered, they would be insecure and weak; therefore, they are connected together to stop these from being scattered, weak and imbalanced. Therefore, the word akaf means to correct, smoothened out, harmonize the matters between individuals. Al’Akoof means to go towards or strive towards something along with utter respect and conviction of its benefits and to remain connected to it on a permanent basis. It also means to stop something or someone or to stop one own self from doing something as in the ayah 48:25. In ayah 2:125 when the word الْعَاكِفِينَ is used, it’s meant for those people who ensure that the mankind, the community, the neighborhood etc. remains connected on the basis of Allah’s Deen, the laws and regulations built on the principals of love, justice, kindness, care and compassion, and the members remain connected through these laws with each other- connected and strengthened together through mutual respect, care and compassion. Similar meanings are used in ayah 22:25 –X-Reference – 2:125 , 2:187 , 7:138 , 20:91 , 20:97 , 21:52 , 22:25 , 26:71 , 48:25.

 

RAKOH (ارْكَعُو) & RAKA’EEN (الرَّاكِعِينَ) means to bend or to fall in such a manner that the head is bend or bowed in submission, humility and respect, acceptance with complete willingness. This is basically used both for physically bending the head & body, with or without the feet touching the ground as well as in spiritual and psychological sense which is full of humility, humbleness, obedience, respect and modesty towards something or someone. When we say Rakoh and Sajood as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran. X-Reference – 2:43 , 3:43 ,  5:55 , 9:112 , 22:77 , 38:24 , 48:29 , 77:48.

 

SAJDA (اسْجُدُو) & MASJID (الْمَسْجِدِ) – The word Sajd, Sajood or Sajda as per Quran means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. The word Masjid or Masaajid (plural of Masjid) is used in Quran in the meanings of a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:58 , 7:11-12 , 9:107-110 , 15:31-32 , 16:48 , 17:61 , 18:50 , 20:70 , 25:60 , 38:72 , 41:37 , 48:29 , 68:43 , 96:19.

 

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 to the day of Akhira as the last of 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 , 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.

 

KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir 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, non-utilization of one’s faculties and intellect 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 as used in Ayah 2:254. 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, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.

 

AZAAB (عَذَابٌ) is used in Quran 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, 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 Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 6:65-66 , 7:135 , 7:165-166 ,  9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.

 

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, the phrase “Baas Shadeed/severe” is used as an opposite to “Ahsan Ajar” which means that the word here is used in the meanings of facing extreme hardship, difficulty and problems as 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 you; then we seized them with Baasai and hardship 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 – 2:177 , 2:214 , 6:42 , 7:04-05 , 7:94 , 18:02 , 22:13 , 39:72 , 58:08 , 62:05.