Surah Baqara- Ayah no. 40-48 i.e. 2: 40-48
Surah # 2- Al-Baqarah: Ayah # 40-48 i.e. 2:40-2:48
A- Translation
٤٠ يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ
[Quran 2:40] O Children of Israel, do Zikr (اذْكُرُ) of My Na’mat (نِعْمَتِيَ) which I bestowed upon you, and fulfill your covenant to Me, and I will fulfill My covenant to you, and be cautious of only Me.
٤١ وَآمِنُوا بِمَا أَنْزَلْتُ مُصَدِّقًا لِمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ
[Quran 2:41] And have Emaan (آمِنُوا) with what I revealed, confirming that which is with you, and do not be the first to be Kaafir (كَافِرٍ) in it, and do not sell My Ayaat (بِآيَاتِي) for petty gains, and observe Taqwa (فَاتَّقُونِ) only of Me.
٤٢ وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ
[Quran 2:42] And do not mix Haqq (الْحَقَّ) with Baatil (بَاطِلِ), and do not conceal the Haqq (الْحَقَّ) while you know.
٤٣ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ
[Quran 2:43] And establish Salat (لصَّلَاةَ), and commit Zakat (الزَّكَاةَ) and do Rakoh (ارْكَعُو) along with Raka’een (الرَّاكِعِينَ).
٤٤ أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ
[Quran 2:44] Do you order people for Barre (بِالْبِرِّ) and forget your Nafs’ (أَنْفُسَكُمْ) even though you recite the book? Do you not use the brain?
٤٥ وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ
[Quran 2:45] And seek help through Sabr (بِالصَّبْرِ) and Salat (لصَّلَاةَ). Indeed, it is difficult, except for the humbly submissive.
٤٦ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ
[Quran 2:46] Those who are certain that they will meet their Rabb (رَبِّهِمْ), and they will return to their Rabb.
٤٧ يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
[Quran 2:47] O Children of Israel do Zikr (اذْكُرُ) of My Na’mat (نِعْمَتِيَ) which I bestowed upon you, and I gave Fazal (فَضَّلْتُكُمْ) to you over the worlds.
٤٨ وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنْصَرُونَ
[Quran 2:48] And observe Taqwa (فَاتَّقُونِ) of 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
Before we understand the divine guidance in these ayahs from 2:40 to 2:48, there are two key concepts that needs to be understood (1) Who are Bani-Israel or the Children of Israel and (2) Difference between Kitaab – the book & Quran?
Who exactly are Bani Israel- Children of Israel as per Quran?
A normal misinterpretation is that, when Quran refers to Bani Israel, it’s assumed that Allah is talking about Jews. This is not true. If we notice in all the ayahs where Quran talks about the Nabi Moses and his nation, Quran does not use the word Jews but only refers to them as the ‘Children of Israel’. This means that at the time of Nabi Moses, Allah called all of them Bani Israel – the Children of Israel. After the death of Moses and until the era of Nabi Mohammad, some of these children of Israel started calling themselves as Jews, some as Christians, Yahood or Nasaara. This is exactly the same way that has happened with the nation of our beloved Nabi Mohammad. We all are called Muslims as per Quran but unfortunately after the death of Nabi Muhammad we become Sunni, Shia, etc.
Another common misinterpretation is that Bani-Israel were the Children of Nabi Yaquoob as his title/ his name was Israel. This is again not substantiated by Quran and not mentioned in any of the ayah. Whenever Allah has mentioned the word Nabi Yaquoob, Allah has never associated his name as Israel so why would Allah call his children as Bani Israel instead of Bani Yaquoob. This is a wrong assumption.
Let’s analyze some of the related ayahs mentioning the term “Bani-Israel”- the Children of Israel.
[Quran 17:02-4] And We gave Moses the Scripture, and made it a guide for the Children of Israel: Take none for protector other than Me. The descendants of those We carried with Noah. He was an appreciative servant. And We conveyed to the Children of Israel in the Scripture…
[Quran 19:58] These are some of the Anbiyah (Plural of Nabi) Allah has blessed, from the descendants of Adam, and from those We carried with Noah, and from the descendants of Ibrahim and Israel, and from those We guided and selected…
[Quran 6:84] And We gave to him (Ibrahim) Ishaq and Yaquob —each of them We guided. And We guided Noah previously; and from his descendants Daud and Suleman and Ayyub and Yousuf and Mosa and Haroon. Thus, we reward the Mohsineen.
If we analyze the above ayahs, we would realize that, Nabi Mosa was appointed for the children of Israel. In the same ayahs, Allah has addressed Children of Israel as the decedents of those who rode with Nabi Noah in his ship during the big flood. This means that the children of Israel were basically amongst those who survived the big flood along with the Noah in the same ship. Also as per Ayah 6:84, all the Nabi, such as descendants Daud and Suleman and Ayyub and Yousuf and Mosa and Haroon were all mentioned as decedents of those who rode with Nabi Noah. It’s also obvious from these ayahs that Nabi Ibrahim was amongst the descendants of Bani Israel as well. And so was the Nabi Mosa, also termed as the decedents of Nabi Noah and his companions. We know that Nabi Mohammad is the descendants of Nabi Ibrahim as clearly stated in the ayah 22:78- “the Millat of your father (Abaikum), Ibrahim..” Therefore, all of these Anbiya such as Nabi Mosa, Nabi Ibrahim, as well as Nabi Muhammad are all the decedents of Nabi Noah and his companions in the ship, and therefore all are called Bani Israel i.e., the Children of Israel. Thus, wherever Quran is talking about Bani Israel or the Children of Israel, it is addressing to ALL of us directly and telling us about our own ancestors. If we refer to the phrase Bani-Israel- the children of Israel, its mentioned over 40 times in Quran- the book that was revealed on Nabi Mohammad. If Nabi Mohammad was also not amongst the Bani Israel then why would Allah tell us about how Allah has given Fazeelat to Bani-Israel over the world; about the covenant of Bani Israel with Allah; about the different stories of how Allah has Given Blessings to Bani-Israel, saved them and honored them; about how Bani-Israel has been addressed time and again in Quran as “O Bani Israel”? Bani-Israel is not some other-third persons Allah is addressing, such as Jews or those who already died but the direct Addressees are those who are the followers of Quran i.e., all of us and these ayahs are telling us about our own ancestors.
What is the difference between Kitaab- book & Quran?
When we read something and may or may not understand it or act upon it, it is called ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – recitation. However, when we read a book, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra. Notice the word used in the ayah 2:44 is not Iqra but Tatloon and this is precisely the difference between Kitaab and Quran. Quran is the book of Hidayah and guidance. Once we get the guidance, we act upon it. If we simply recite the book and never act upon the guidance written in the book, it will remain a book to us and we will be restricted to just Tatloo/tilawat- recitation. Once we act upon the guidance from the book and these actions are clearly visible in our lives, conducts and behaviors, then and only then, the book becomes our Quran, otherwise it’s just recitation – Tatloo. In order to convert Tatloo to Iqra, the pre-requisites are Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah. Before we can spread it to others, we need to practically implement the guidance in our lives first, then and only then we can spread the guidance to others. This is what Allah has highlighted in the ayah 2:44 that those who although recite (not Iqra) the book and order Barre to others, but forgot to implement it in their own lives. Since they do not use their reasoning and thinking, their recitation is just recitation and has not become their Quran. Hence Allah has asked the question “do you not use brains? Do you not think and reflect and utilize your God given faculties including your reasoning and intellect to read, understand and follow the divine guidance?
The Concept of the ayahs (2:40-48): In the ayah 2:40 and 2:47, when Allah is saying “O Children of Israel, do Zikr of My Na’mat which I bestowed upon you” the basic intention is to make us humble and grateful to Allah for Allah’s Many blessings, especially the Na’mat of Allah’s Nabi, Rasool, and the communication of Allah’s Deen through this Kitaab – the books of Revelations. When Allah says in the ayah 2:40 “…and fulfill your covenant to Me, and I will fulfill My covenant to you, and be cautious of only Me”, Being Cautious of Only Allah, means to be fearful of Allah as well as being extra careful in following the laws of Allah. Additionally, Allah is reminding us of the covenant we have made with Allah as Children of Israel in Al-Ma’idah 5:12-16 which is to establish Salaat and Commit Zakat. With reference to the Book of Revelations, the covenant with Allah that this Ayah 2:40 is reminding us about is also mentioned in Aal-e-Imran 3:187 as follows
[Quran 3:187]”And when Allah took a covenant from those who were given the Scripture, “You must make it clear to the people and not conceal it.” But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.
And this covenant with Allah is exactly the same which is mentioned in the ayahs from 2:41 to 2:43 starting with an explicit instruction to have firm Emaan on this revelation as its confirming what’s already been revealed before and not to trade this divine guidance with petty gains of this world; and to not mix Haqq with Baatil, no matter what and establish Salaat and Commit Zakat. In the ayah 2:44, the difference of the word Kitaab and Quran is very beautifully highlighted while at the same time, Allah is talking about those who pretend in front of other people that they are righteous and that they are trying to make better society but their words are hollow since their actions/deeds are nil, and they don’t use their own God driven faculties including reasoning and intellect themselves; they have been warned in these ayahs.
In the ayah 2:45 when Allah says “And seek help through Sabr and Salat. Indeed, it is difficult, except for the humbly submissive” it means that if you wish to strengthen your own ‘self’ and promote the well-being of the society, then you must have established a system of Salat and Zakat which means committing your resources, efforts, wealth and knowledge for the nourishment and wellbeing of everyone in the society. When Allah says Seek help with Sabr, it does not mean to be patient but to strive towards your goals as per Deen, To get out of any trouble through the help of persistent effort, perseverance, submission and following of the just system which has been established and nourished through Zakat and the foundations and fundamentals of Deen – i.e. the commandments built on the principals of justice, kindness, compassion, care, nourishment and wellbeing of each and every one in that system and society. Allah is also highlighting through this ayah that we must seek help from such Salat and such Sabr, but it is a hard and difficult task for those who are not humbly committed and submissive to such Salat. Those who are under the influence of their egos, and are not humble, not submissive to Allah’s Deen, who have become used to thriving on the fruit of others’ efforts through selfish and self-focused gains. For these types of people, establishment of Salat and seeking help from salat and Sabr is extremely difficult and hard tasks indeed.
In the last two ayahs Allah again 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 fail 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.
C- IMPLEMENTATION IN TODAY’S LIFE
These ayahs basically summarize the gist of the divine guidance in terms of who we are? How big a responsibility we have? What we need to do? How to do it? And what tools we have to accomplish these goals i.e. fulfillment of our covenants with Allah. Being Muslims, we must protect the Quran, we must uphold the dignity and Haq of Allah’s ayahs, always stay at Haq, always Say Haq, and stand against the evil with complete conviction and Emaan on Allah regardless of the consequences. We must keep the fear of Allah and the day of accountability and Judgment in the forefront of all our actions and decisions. Just imagine standing in front of Allah as All Knowing on the day of judgment, who knows what is in our heart; would be more difficult than an accountability itself. In order to make this easy for us, we must live our life in accordance with God-given parameters of Deen and build a strong shield (TAQWA) against evil to protect ourselves; we must establish commandments of Allah; pay Sadaqat/charities and Zakat on regular bases to help the Yateem, Miskeen, needy and the Society and the community as a whole. Definitely these efforts are tough, but constant persistent efforts and perseverance (SABR) and the complete submission to Allah’s commandments with pure willingness and humbleness (RUKUH)are the only tools which will make this task easy for us and we will be able to establish a better, righteous and welfare society as desired by Allah and as communicated to us through Quran.
Footnotes:
D- VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
ZIKR (اذْكُرُ) AZKARO (اذْكُرُو) YUZKARA (يُذْكَرَ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:40, 2:47, 2:63, 2:114, 2:122, 2:152, 6:90, 13:28, 16:13, 16:43-44, 20:03, 39:21, 39:23, 43:44, 54:15, 54:17, 54:22, 54:32, 54:40, 76:29.
NA’MATI (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 – 2:47 , 2:122 , 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:28 , 14:34 , 16:53 , 16:80 , 31:20 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) EMAANUKUM (إِيمَانَكُمْ) – your EMAAN; AMNAN (أَمْنًا) AMENO (آمِنُوا ) YU’MINO’N (يُؤْمِنُونَ) MOMINEEN (لِلْمُؤْمِنِينَ). The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word EMAAN as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. However as per Qur’an, Emaan 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 – 2:8-9, 2:26 , 2:62 , 2:85 , 2:108 , 2:121 , 2:125-126 , 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.
KUFR (لْكُفْرَ) KAFARO (كَفَرُوا), KAAFIR, KAAFIREEN & KUFFARAN (كُفَّارً): Kafir is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e. Allah’s Ayaat. – Both types of Ayaat i.e. the Words of Allah in Quran and Work of Allah i.e. the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24, 2:26, 2:28, 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.
AYAT (آيَاتِنَا) AYAAT (الْآيَاتِ) AYAATIKA (آيَاتِكَ), AYAATIN (آيَةٍ) 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 you are going somewhere, in a distance you see smoke coming from behind a building. Now you cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke you can 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 you think, reflect, ponder and utilize your 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 mention Two types of Ayaat. (1) This is the word of God- these are the word of Quran itself- the words of God Almighty on which if we think and ponder, we would be able to realize the hidden confirmed truth which is the greatness and the wisdom of God Almighty hidden behind these words of Quran. (2) This is the work of God- that is the many creations of God Almighty scattered all around us in science and universe, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of the Creator hidden behind all these creations. X-Reference – 2:39 , 2:41 , 2:99 , 2:118 , 2:151 , 2:187 , 2:248 , 2:266 , 3:41 , 3:49-50 , 3:97-98 , 3:112-113 , 4:140 , 4:155 , 5:86 , 6:04 , 6:37 , 6:97-98 , 6:109 , 6:157-158 , 7:35-37 , 7:146-147 , 10:5-7 , 10:20-21 , 10:92 , 13:2-4 , 16:101 , 19:10 , 22:72 , 29:49 , 30:21-25.
TAQWA (َاتَّقُوا) & MUTTAQUEEN (مُتَّقِينَ) MUTTAQUOON (الْمُتَّقُونَ)TATAQUOON (تَتَّقُونَ) those who do Taqwa: Muttaqueen are those who are at the highest level of being a Muslim – by doing Taqwa- The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference: 2: 21, 2:44, 2:123, 2:177, 2:180, 2:224, 3:15, 3:101-102, 3:114, 5:02, 5:93, 6:51, 6:153, 9:123, 13:34-37, 38:28, 47:15-17, 91:08, 92:17-18, 96:12.
HAQQ (الْحَقُّ ) WITH HAQQ (بِالْحَقِّ) HAQQAN (حَقًّا). The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
BAATIL (بَاطِلِ), is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81. This means that Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of the word Na’mat as in ayah 16:72 or 29:67. As we know the meanings of the word Na’mat is peace, contentment, safety/security from lawlessness & destruction; success and prosperity in all walks of life; benchmark, role model, height; and unity of nation in terms of common beliefs, purpose and set of values. As an opposite to the word Na’mat, the word Ba’til would therefore mean death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference 2:42 , 2:188 , 2:264 , 3:191 , 4:161 , 7:118 , 7:139 , 7:173 , 8:08 , 10:81 , 16:72 , 17:81 , 29:48 , 29:67 , 30:58 , 31:30 , 34:49 , 38:27 , 40:78 , 42:24 , 45:27 , 47:03 , 47:33 .
SALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى) S’ALAWATUN (صَلَوَاتٌ) – basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not like a temporary connection that could be disconnected and then connected again, and disconnect again and so on so forth. Popular Arabic word “اتصالات” (Itti Salaat) and a whole ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in all Arabic countries including Saudi Arabia, the functional name of this ministry or institution is “مواصلات” (Mawa Salaat) that is also derived from the word (Salaah). The institution “الاتصالات” (Al itti Salaat) and its constitutional functions “مواصلات” (Mawa Salaat) or “اتصال” (Itti Sal) is to do with the role of this department as “installation and administration of all communication networks”, making road ways, establishing transport links, junctions and conjunctions”. Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the Arabic word” اتصالية” (IttiSalyah). 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 blessings, honor, magnify, bring forth, follow closely, walk/follow behind closely, committed, to remain attached, to contact or to be in contact or establish contact; link/bond/connect, remain attached, continue contact, follow closely or commitment, i.e. a word which implies to go/turn towards. In a nutshell, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow 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 that remains connected permanently and strongly as we carry out our day-to-day activities. The word Mu’salli (مُصَلًّى) and Mus’alleen is used in Quran 4 times in the meanings of those who establish and commit to salat for instance in the ayah 2:125; 70:22; 74:43 and 107:04. The Word S’ALAWATUN (صَلَوَاتٌ) has the same meanings and it appears in 2:157, 2:238, 9:99, 9:103, 11:87, 22:40- all used in the meanings of being permanent connected in terms of Allah’s revelation, Rabobiat, Rahmat and Blessings through the system of Salaat. X-Reference – 2:83 , 2:110 , 2:125 , 2:157 , 2:238 , 4:102 , 9:97 , 9:99 , 9:103 , 10:87 , 11:87 , 14:29 , 22:40 , 33:43 , 33:56 , 38:56 , 48:23 , 63:10 , 70:22 , 74:40-47 , 75:31-31 , 82:14-15 , 107:1-7.
ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. In fact, as per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given, one has to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In the same chapter in the ayah 81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties. The word is used in the same meanings in ayah 19:19. Therefore the word Zakat means in a nutshell to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase وَأَقِيمُواالصَّلَاةَوَآتُواالزَّكَاةَ, i.e. to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase وَآتُواالزَّكَاةَ is used soon after which means to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat. Quran has used the word Zakat in terms of a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community and economy as per the Salat. X-Reference – 2:83, 2:109, 2:129, 4:162, 9:05, 9:11, 18:19, 18:81, 19:13, 19:55, 21:73, 22:41, 58:13, 98:5.
RAKOH (ارْكَعُو) & RAKA’EEN (الرَّاكِعِينَ) Rakooh (الرُّكَّعِ) 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. Therefore, Rakoh means bowing one’s head in complete submission with respect and obeying someone’s authority, order and rules. 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 , 2:125 , 3:43 , 5:55 , 9:112 , 22:26 , 22:77 , 38:24 , 48:29 , 77:48.
BARRE (بِالْبِرِّ) BIRRA (الْبِرَّ), normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of following broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In a nutshell in Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference 2: 44 , 2:177 , 2:189 , 2:224 , 3:92-93 , 3:193 , 3:198 , 5:02 , 6:59 , 17:67-68 , 19:14 , 19:32 , 52:28 , 58:09 , 60:08 , 76:05 , 80:14-16 , 82:11-13 , 83:18.
NAFS (نَفْسٌ) NAFSAHO (نَفْسَهُ)TUFSEKOON (تَسْفِكُونَ), ANFUSAKUM (َنْفُسَكُمْ) ANFUSIHIM (أَنْفُسِهِمْ)– Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive; this is a sort of a scenario in Quran when all the creations of Allah wakes up early in the morning and thus the morning comes alive. It’s also used in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day to day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contendment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes. In fact ayahs 91:7-10 beautifully describe these conflicting parts of the same nafs. X-Reference – 2:48, 2:83, 2:109, 2:123, 2:130, 3:28, 3:30, 3:61, 3:185, 5:116, 12:53-54, 17:14-15, 39:70, 40:17, 45:22, 75:02, 75:14, 81:18, 86:27, 89:27-28, 91:07.
SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) As’barahum (أَصْبَرَهُمْ)- They do Sabar. – normally mistranslated as patience, basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their chrematistics are explained in details in Quran in the ayahs 2:153 to 2:157 as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun And they are those who are Mohtaduun- as per Hidayah” These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. X-Reference – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.
RABB (رَبِّ) RABB (رَبِّهِ) RABBIHIM (رَبِّهِمْ)- their RABB & 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.
FAD’AL OR FAZAL (فَضْلِهِ) OR FADALDUKUM (فَضَّلْتُكُمْ) – 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.