Surah Baqara- Ayah no. 94 to 101
Surah Al-Baqarah: Ayah #94-101 i.e. 2:94-101
A- Translation
٩٤ قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ
[Quran 2:94] Say, “If the home of the Akhira (الْآخِرَةُ) with Allah is yours alone, to the exclusion of all other people, then wish for death if you are truthful.”
٩٥ وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
[Quran 2:95] But they will never wish for it, because of what their hands have put forward. And Allah is aware of the Zwalimeen (لظَّالِمِينَ).
٩٦ وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
[Quran 2:96] And you will find them, of all mankind, the most eager for life, even more than those who do Shirk (َشْرَكُو). If one of them wishes to have a life of a thousand years, it will not remove them from the Azaab (الْعَذَابِ) even that life is granted. And Allah is cognizant of what they do.
٩٧ قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
[Quran 2:97] Say, “Whoever is Au’du (عَدُوًّا) to Gabriel (ِجِبْرِيلَ), it is he who revealed it to your heart by Allah’s permission, confirming what preceded it, and Hidayah (وَهُدًى) and Bushara (وَبُشْرَىٰ) for the Momineen (لِلْمُؤْمِنِينَ).”
٩٨ مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكَافِرِينَ
[Quran 2:98] Whoever is Au’du (عَدُوًّا) to Allah, Malaik (مَلَائِكَتِهِ), and Messengers, and Gabriel (ِبْرِيلَ), and Micha’ael (مِيكَالَ), then indeed Allah is Au’du (عَدُوًّا) to the Kafireen (ِلْكَافِرِينَ).
٩٩ وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ
[Quran 2:99] We have certainly revealed to you Bayyanat (بَيِّنَاتٍ) Ayaat (آيَاتٍ), and none do Kufr (يَكْفُرُ) on them except the Faasiqoon (الْفَاسِقُونَ).
١٠٠ أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ
[Quran 2:100] Or is it that whenever they make a covenant, a Fareeq (فَرِيقٌ) among them discard it? In fact, most of them do not Yu’Minoon (يُؤْمِنُونَ).
١٠١ وَلَمَّا جَاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
[Quran 2:101] And when a messenger from Allah came to them, confirming what was with them, a Fareeq (فَرِيقٌ) of those who were given the Kitaab (الْكِتَابَ) discarded Kitaab (كِتَابَ) of Allah behind their backs, as if they did not know.
B- THE CONCEPT:
Keeping in mind the context discussed so far i.e. the ayahs 2:87-93, which talks about the significance of the revelations which was sent down for the benefits of the humanity and the behavior of the people not only against the revelations but also towards the Anbiya as well- their going astray after the guidance due to their Kufr and their own actions and kufr leading them to situation of sufferings and adversity. Before we discuss these ayahs from 2:94 to 2:101, it’s important we discuss the concept of Emaan and especially the Emaan on the day of Akhira and the Emaan on Allah’s Malaik.
Emaan unlike most Muslims’ understanding is anything but Blind Faith. Emaan as per Quran means to accept something to be Haqq – absolute truth, with deep conviction only after being convinced of its truth and existence that comes after verifying something to be true based on one’s use of reasoning & intellectual faculties and knowledge. EMAAN is usually translated as blind faith or belief without proof or argument, without references or reasoning or using intellect or knowledge. However as per Quran, 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. Emaan is not just some word utterance from our tongue to accept it, but to accept it with the pure heart and mind i.e. with full conviction. As per Quran there are Five broad Fundamentals of Emaan as follows:
- 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.
- Emaan (آمَنَ) on the Malaik (الْمَلَائِكَةِ) – Emaan on Malaik is based on the concept of the Malaik who have done Sajda to the mankind-Adam (Except Iblees), we being made Khalifa on Earth and the responsibilities of us as Khalifa. Malaik are those powers, processes and forces of Allah that are working towards the benefits of humanity and for keeping and running everything in the whole universe. Through science and technology, we can easily understand and identify these powers/forces of Allah and their benefits and great help and favors on humanity in this entire universe- this knowledge and understanding strengthen our Emaan on Malaik of Allah. As Khalifa we need to honor and fulfill our responsibility to look after other life forms on earth, to look after and protect Earth and all of its inhabitants and to protect the environment of earth in order to sustain healthy lives on earth and the tools that Allah has given us to carry out these responsibilities are in the form of Malaik who have done Sajda to us and can be used for this purpose. Therefore, Emaan on Malaik is one of the fundaments of Deen, which influences us to seek knowledge which help us to understands and identify these Malaik and how best to use them for the benefit of humanity, the earth and all the inhabitants of earth.
These subsequent ayahs i.e., 2:94 and 2:95, Allah is giving an argument in response to the false claims of Bani Israel on the bases of their assumption that the final abode in Akherah الْآخِرَةُ with Allah will only be exclusively for them only and not anyone else. Therefore, Allah is giving them an undeniable challenge to wish for their death if they truly believe in what they are saying, since Allah knows their hearts and knows exactly that they are bluffing with other people of the book to make them believe what they want instead of Allah’s true message. In next ayah Allah is confirming what’s in the hearts of these false claimers. Because they exactly know what they have done wrong and send forward with their own hands for the hereafter which is nothing but Zulm, Allah is saying that Allah is aware of the ZALEMEEN ظَّالِمِينَنَ.
In next ayah 96, Allah is giving us guidance about the characteristics of these people who cross boundaries of Allah’s commandments and do false assumption in the name of Allah. Allah is saying that these people are worst even worse than the Mushrekeen أَشْرَكُوا I.e. those who do shirk. Do keep in mind the meanings of the word Shirk, those who do shirk and the fact that here Allah is regarding these people even worse than those who do shirk. These people are more greed for worldly life then the hereafter. Even if Allah grant their wish of living for a thousand years of life, that life will not save them from the punishment that they have earned due to their Kufr, their associating falsehood in the name of Deen and their crossing Allah’s boundaries. Allah is aware of what they do.
The ayahs 97-99 are talking about a group of people amongst the people of the book, who are the Faseqeen الْفَاسِقُونَ i.e. who are disobedient of Allahs laws, cross boundaries, transgress negatively, make false claims and assumptions in the name of Allah. Their false claims in the name of Allah, their kufr, denying and rejecting the divine message is because of their arrogance, jealousy and animosity. They go against the Allah and also against the revelation process of the divine message by Jibraeel جِبْرِيلَ and Mikaael on the heart of the Nabi. This revelation, which is also confirming the same message what they already have in their hands, is actually a Hidayah and good news for the Momineen i.e. those who have firm Emaan. Since these people have denied, and went far against Allah and the deliverance process of the divine message by Jibraeel جِبْرِيلَ and mikaeel مِيكَالَ , they become enemy of Allah, Jibraeel جِبْرِيلَ , mikaeel مِيكَالَ , and Anbiyah. Therefore, Allah has announced that, for these Kafereen كَافِرِينَ Allah is also the enemy of them as well, which means (2:7) “God has set a seal on their hearts and on their hearing, and over their vision is a veil. They will have a severe torment.”
In last two ayahs 100-101, Allah is giving us clear and distinct characteristics of two types of people- both people of the book, both Bani Israel and our ancestors- (1) Those who accept the revelation which came upon them, and they become Momineen I.e. have firm Emaan, which make that revelation as a firm covenant on them. Amongst these, later on, some of them threw it away and started to neglect, cross these boundaries and transgress the boundaries of these commandments. (2) The other type of people among the people of Book are those who are the holder of the past revelations and when another revelation comes to them again, through another Nabi, which clearly confirms what they already have and they do recognize it very well, they still reject it due to their arrogance, jealousy and animosity and they pretend like they do not even know about the truth and Haqq of this revelation.
C- IMPLEMENTATION IN TODAY’S LIFE
In the ayahs from 94 to 101, the main message from Allah to us as Momineen, as Bani Israel and as People of the book, is the understanding of the deliverance process of the divine message by Jibraeel جِبْرِيلَ on the heart of the Nabi. This is a pure Hidayah and Basharat for us, only if we are Momineen i.e. with firm Emaan. Any kufr or even an iota of doubt on the process of revelation makes us an enemy of Allah, Malaik, Jibraeel جِبْرِيلَ and mikaeel مِيكَالَ . There is no room for any Kufr; any assumptions in Deen; any false claims in the name of Allah; any denying or rejecting of the divine message; any neglecting, crossings or transgressing the boundaries of these commandments. We must be ready to change our concepts related to Deen, which we inherited from our parents and forefathers and approach Quran with a clean slate of heart and mind without any preconceived ideas in order to change ourselves in accordance with the true teachings of Quran. The divine message from these ayahs is that we need to apply in our daily life is to understand the commandments and hidayahs in the revelation by spending time ourselves through, thinking, pondering, logic and reasoning. We have to understand and apply practically the true gist of these divine Hidayah and follow the commandments of Allah in complete submission to these laws of Deen with firm Emaan as ordained in Quran. Being Muslims, the whole of Quran has become Meesaq- a firm covenant for us. There is no room for shirk at all. The revelation, the Quran which confirms all the past revelations, is for the whole of humanity. Quran belong to every single person in this world who accepted Allah’s Deen as guidance and hidayah. Once we have Emman and become a Momin, now Quran has become FARD and a strong covenant to us with Allah and we fulfill this Meesaq with Allah.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
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. that after which there is nothing further of the same series. The last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 2:86 , 2:114 , 2:126 , 2:200-201 , 2:203 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
ZALIM (ظْالَمُ) & ZULM – ZWALIMOON (ظَالِمُونَ) / ZWALIMEEN (الظَّالِمِينَ) plural & AZLAMU verb: means 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. 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. Zwalim or Zwalimeen are those people who go against someone due rights or who take over by force someone else’s property or things; those people who do not give people their due right as per their entitlement and Mazloom is that the one against whom the Zulm takes place; For instance in the ayah 3:117 “The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have done Zulm on themselves and destroys it…” Zulm also means 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 confused, not clear, kept in the dark, not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight; 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; X-Reference – 2:19-20 , 2:35 , 2:91 , 2:114 , 2:124 , 2:140 , 2:229 , 2:272 , 2:281 , 3:86 , 3:117 , 6:122 , 7:44 , 7:148 , 10:27 , 14:05 , 14:34 , 17:33 , 18:33 , 27:14 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.
SHIRK (َشْرَكُو) & MUSHRIK who does shirk (الْمُشْرِكَاتِ) female & (الْمُشْرِكِينَ) male; MUSHRIKEEN (الْمُشْرِكِينَ) plural: Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, the word ‘Shuraka’ is used for such influencers or scholars, who are taken as a Shareek of Allah and who have made pleasing to Qatal their children by causing confusion in Deen. X-Reference – 2:96, 2:105, 2:135, 3:151, 4:48, 5:82, 6:81, 6:137, 6:148, 9:7, 7:191, 10:18, 12:106, 16:3, 16:86, 17:64, 22:31, 30:32, 31:13, 37:33, 43:39, 68:41, 72:2.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means as opposite of Na’mat&Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs ( Kufar versus Emaan) & Deeds, as in opposite to those who are true believers, muttaqueen and successful ones. X-Reference – 7:182 , 4:25 , 2:4-5 & 2:6-7 , 2:114 , 2:126 , 3:105 , 6:65-66 , 17:15-17 , 13:11 , 15:4-5 , 41:15-16 , 29:34 , 7:134-135 , 7:165-166 , 2:66 , 7:182 , 9:26.
AU’DU (عَدُوًّا) ADUWWUN (عَدُوٌّ) AU’DWAN (الْعُدْوَانِ): means distance- al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq- meaning friend- so as an opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’da, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. The Word Au’dwan basically means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. X-Reference – 2:36 , 2:61 , 2:65 , 2:85 , 2:97-98 , 2:168 , 2:194 , 2:229 , 3:112 , 4:101 , 4:14 , 4:154 , 5:02 , 5:64 , 5:78 , 5:82 , 5:94 , 6:142 , 7:22 , 7:163 , 8:60 , 9:120 , 18:28 , 20:39 , 28:15 , 35:06 , 41:34 , 46:06 , 60:04 , 60:78 , 65:01.
GIBRA’IEL (ِجِبْرِيلَ) means that process or power that is responsible for the revelations. In Quran the phrase Rooh-il-Qudoos (بِرُوحِالْقُدُسِ) is mentioned for Jibrael, the process of revelations as in ayah 16:102 i.e. the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85-86 wherein the word Rooh is used to refer to the process of revelations and the hidayah itself for instance in the ayahs “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, we could surely do away with that which We revealed to you….’” In the ayah 66:04 Jibrael is termed as assistance along with the Malaik and the Momineen for the Nabi i.e. as helper, supporter and well-wisher. X-Reference – 2:97 , 2:98 , 16:102 , 17:85-86 , 66:04.
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 , 2:97 , 2:120 , 2:136 , 2:142-143 , 2:150 , 2:213 , 3:08 , 3:86 , 4:88 , 5:16 , 5:104-105 , 6:84 , 7:43 , 10:35 , 10:108 , 14:21 , 16:15-16 , 16:36-37 , 17:15 , 20:128 , 22:24 , 27:92 , 28:56 , 40:28-29 , 42:52 , 61:5-7.
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, 3:39, 3:47, 3:79, 3:170-171, 4:138, 5:19, 9:112, 14:10-11, 15:33, 15:53-55, 16:58-59, 16:103, 17:93-94, 23:33-34, 48:08, 80:39.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Emaanukum (إِيمَانَكُمْ) your Emaan; female Momin (مُؤْمِنَةٌ) & Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word Emaan as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. It’s not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. X-Reference – 2:9, 2:85, 2:108, 2:121, 2:126 , 2:143 , 2:254 , 2:257 , 4:136 , 5:10 , 7:179 , 8:21-22 , 10:101 , 25:73 , 27:81 , 29:2-3 , 49:14.
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It doesn’t mean Angel’s with wings as widely understood and translated. The word Malaik basically means powers or forces; shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has also the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Also refer Ayah 97:4 “descend therein by the permission of their Rabb for every matter”. In a nutshell Malaik are basically those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. This means that after Allah, the Malaik has done Sajda only for Adam on the basis of being taught Names by Allah refer Ayah 2:30-34. X-Reference – 2: 30-34 , 3:124-125 , 6:8-9 , 7:11 , 15:28-30 , 16:32-33 , 17:95 , 25:21-22 , 33:42-43 , 35:01 , 38:71-73 , 41:30-31 , 43:60 , 66:4-6 , 74:31 , 89:22 , 97:04.
MICHAEIL (مِيكَالَ): is used only once in Quran in the ayah 2:98 alongside with Jibrael. Therefore, it also means that process or power that is responsible for the revelations. In Quran the phrase Rooh-il-Qudoos (بِرُوحِالْقُدُسِ) is mentioned for Jibrael, the process of revelations as in ayah 16:102 i.e. the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85-86 wherein the word Rooh is used to refer to the process of revelations and the hidayah itself for instance in the ayahs “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, we could surely do away with that which We revealed to you….’” In the ayah 66:04 Jibrael is termed as assistance along with the angles and the momineen for the Nabi. The word is not used in the usual sense of the meanings however, in the ayah 66:04, the word is used in the meanings of helper, supporter and well-wisher. X-Reference – 2:97 , 2:98 , 16:102 , 17:85-86 , 66:04.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24-28, 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ) noun; BAYYINAAT (الْبَيِّنَاتِ) BAYYANAHU (بَيَّنَّاهُ) & TABAYYAN (تَبَيَّنَ) verbs. The 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 – 2:70, 2:87, 2:118, 2:168, 2:187, 3:138, 4:176, 5:15, 5:49, 6:19, 6:55, 7:89, 8:63, 8:72, 9:115, 10:29, 16:39, 16:44, 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.
FAASIQ & FASOOQ (فُسُوقَ)- FAASIQUEEN (الْفَاسِقِينَ ) plural, who does Fasooq: Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able benefit from these impacts, would remain malnourished and underdeveloped. As per Ayah 2:26-27, the definition of Fassiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir&Zaalim as Faasiq as well as in Ayah 2:59 & 2:99. Therefore anyone who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. X-Reference – 2:26-27 , 2:59 , 2:99 , 2:197 , 2:282 , 3:81-88 , 5:03 , 5:47-49 , 5:108 , 6:121 , 9:24 , 9:67 , 17:16 , 18:50 , 46:20 , 46:35 , 49:06 , 49:11 , 57:26-27 , 63:06.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)-noun; NUFFARIQU (نُفَرِّقُ)-verb we do Faraq- means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Alfarq is used for a scale, a criterion; Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:50 , 2:53 , 2:75 , 2:102 , 2:136 , 2:146, 2:185 , 3:04 , 3:84 , 3:103-105 , 4:150 , 5:25 , 5:70 , 6:159 , 7:30 , 8:29 , 9:122 , 24:47-48 , 30:94 , 30:32 , 42:13-14 , 65:02 , 77:04.
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual Haqq of Tatloo or tilawat with Eeman. Once we have firm Emaan on the Kitaab, start acting upon the Hidayah and when these actions are clearly visible in our lives, conducts and behaviors, then the Kitaab becomes the Quran, otherwise it is just reading or recitation. In order to convert Tatloo to Iqra, the Kitaab to Quran, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:44 , 2:87 , 2:109 , 2:121 , 2:145 , 2:183 , 2:282 , 3:07 , 3:20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.