Friday, September 29, 2006

3:9

Salaam all,

This is 3:9
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ
Rabbana innaka jamiAAu alnnasi liyawmin la rayba feehi inna Allaha la yukhlifu almeeAAada

The Aya says:
Our nurturing Lord, verily You (are) gathering together the people to a day. No doubt in him (the day). Verily, Allah does not renege on the time and place of the promise/ the appointment.

My personal note:
The Aya reiterates that we will be gathered in front of God one day. It also mentions that God does not renege on his promises nor the time and place of the promise/appointment/date.

Translation of the transliterated words:
Rabbana: our nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBA means: nurturing lord of. NA means us. The nurturing lord is God, for he is our lord and nurturer/sustainer at the same time.
Innaka: Verily You
jamiAAu: gathering together.
Note: the root is J-M-Ain and it means gather the different parts together or putting things together. JAMiAAu is a word that describes the action of gathering together.
Alnnasi: the people/the society
Note: the root is Hamza-N-S and it means socializing. ALNASSI are the society or the people.
Liyawmin: to a day
Note: Li means to. YAWMIN is derived from the root Y-W-M and it means day. YAWMIN means day.
La: no
Rayba: doubt
Note: the root is R-Y-B and it means doubt or suspecting badness. RAYBA means doubt
Feehi: in him
Inna: Verily
Allaha: Allah/God
La: not
Yukhlifu: He put behind/ He reneges
Note: the root is KH-L-F and it means behind as a concept. This takes different meanings that are all related to the concept of behind. If related to space, behind is behind, if time, then it means coming after, and then it takes other meanings that are more abstract. YUKHLIFU is an action that is being completed or will be completed. It means: the action of making behind is happening or will be happening by the subject (third person singular pointing to God) to the object (AlMeeAAada= the date/ the appointment/the time and place of promise). This “ behind” takes the meaning of reneging.
almeeAAada: the time and place of promise
Note: the root is W-Ain-D and it means promise as a concept that accepts different meanings that revolve around that theme. ALMeeAAaDA is the time and place of a promise. This could be an appointment or a date and so forth.

salaam all and have a great day

Hussein

Wednesday, September 27, 2006

3:8

Salaam all,

This is 3:8
رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
Rabbana la tuzigh quloobana baAAda ith hadaytana wahab lana min ladunka rahmatan innaka anta alwahhabu

The Aya says:
Our nurturing Lord, do not make deviated our hearts and minds after you have guided us. And give us from your presence, mercy. Verily You (are) the giver who does not take.

My personal note:
The word WAHHAB means the one who gives without asking or without taking in return. That is one of the names of God. God gives without asking or taking anything in return. Only thing that God asks of us is to worship him.

Translation of the transliterated words:
Rabbana: out nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBA means: nurturing lord of. NA means us. The nurturing lord is God, for he is our lord and nurturer/sustainer at the same time.
La: Not
Tuzigh: you make deviated
Note: the root is Z-Y-GH. It means in concrete when the sun is not in the middle of the sky, or when the eye deviates from looking straight or when one deviates from the path or the road. Basically having the meaning of deviation from one should be or the safer place. TUZIGH is an action that is being completed or will be completed. It means: the making deviated of the object (Quloobana=our hearts) is happening or will be happening by the subject (second person singular pointing to God). LA TUZIGH means: Do not make deviated.
Quloobana: our hearts and minds/ our thoughts and emotions.
Note: the root is Qaf-L-B and it means turning something upside down or in a 180 degree angle. The word is used for emotion and thought or for the heart, because they change often and turn upside down and so forth. QULOOBA means hearts and minds of or emotions and thoughts of. NA means US.
baAAda: after
Note: the root is B-Ain-D and it means further in time or space and in different planes of thought. For time, it takes the meaning of after. Here it is pointing to the time plane and it means after.
Ith: that
Hadaytana: You guided us/ You gifted us with guidance
Note: the root is H-D-Y and it means gift. The gift is anything that is prized, and that includes guidance since it is the best of gifts. HADAYTA is an action that is completed that is derived from the root. It means: the action of guidance or gifting guidance happened by the subject (second person singular pointing to God) to the object NA which means us.
Wahab: and donate/ and provide
Note: WA means and. HAB is derived from the root is W-H-B and it means the giving without taking. HAB is an order addressed to a singular. It means donate, or give without conditions or without taking.
Lana: to us
Min: from
Ladunka: your possession/your presence
Note: LADUN means the possession/presence of an entity or the side of an entity or the direction. KA means Your and it points to God.
rahmatan: mercy
Note: the root R-Ha-M and it means womb in concrete. This can be extended to all the positive qualities that the womb provides to the fetus. RAHMATAN means mercy.
Innaka: Verily You (singular)
Anta: you
Alwahhabu: the giver who does not take
Note: the root is W-H-B and it means the giving without asking or taking. ALWAHHAB is the one that gives without taking.

Salaam all and have a great day

Hussein

Sunday, September 24, 2006

3:7

Salaam all,

This is 3:7
هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ
Huwa allathee anzala AAalayka alkitaba minhu ayatun muhkamatun hunna ommu alkitabi waokharu mutashabihatun faamma allatheena fee quloobihim zayghun fayattabiAAoona ma tashabaha minhu ibtighaa alfitnati waibtighaa taweelihi wama yaAAlamu taweelahu illa Allahu waalrrasikhoona fee alAAilmi yaqooloona amanna bihi kullun min AAindi rabbina wama yaththakkaru illa oloo alalbabi

The Aya says:
He who made arrive the book on you (Muhammad). Of him are signs made precise and authoritative. They are the mother/source of the book. And others (are) different while looking alike. So, as for those in whose heart (is) deviation, then they make themselves follow what was different while looking alike of him (the book) aspiring severe testing and aspiring ultimate conclusion of him. No one knows his ultimate conclusion except Allah. And the ones imprinted in knowledge, they say: We made ourselves safe in him. Each (Aya is) from our Nurturing Lord, and does not mention and remember except people of the substance.

My personal note:
This is one Aya that has been cited and will be cited throughout history. It may have many messages in it and I get one. I do need to expand on some of the terms that were used.

AYAT MUHKAMAT: I translated it as precise and authoritative. The word has the meaning of something done just the right way and has the ability to be a ruling or a judge in situations. So, those Ayat have clarity and specificity. They carry rulings that cannot be abrogated.

Mutashabihat: This was translated as different looking alike or looking alike while different. It points to Ayat with differing meanings while looking alike, but also to Ayat with different wordings but meanings that look alike. In this is a pointing to some Ayat that may support different ways of understanding. This is because the sentences or the nature of what is talked about is not completely clear as to make those Ayat have one specific and narrow meaning or conclusion. The point is to accept that different interpretations of the Ayat is valid as long as no rule has been broken and as long as the understanding is in harmony of the Muhkamat.
TAWEEL: This word is used in the Arabic language to mean meaning at times. However, the only use for this word in the Qur’an is an conclusion or ultimate conclusion. This suggests that there are/will be people that want to give a single meaning or ultimate conclusion to the Mutashabih Ayat, without clear authority or knowledge. That is generally a sign of bias.

The last part is that the Aya mentions that some of the Ultimate conclusion of the mutashabih Ayat is only with God. There is a possibility that some of those who are imprinted in knowledge will know some of them, but never all. The sign of those who are imprinted in knowledge is that they accept all as being from God.

So, my conclusion is that this Aya tells us that the precise Ayat are the authority and the mother of the book. The Mutashabih can mean different things and the different understandings have to abide to the rule of language and cannot contradict what the precise Ayat say. A sign of a deviation of the heart is when someone or some group is trying to make an ultimate understanding of those Ayat without the real knowledge except for bias. The Aya reminds us that God knows the ultimate conclusion to those passages. While the people of knowledge may get to know the conlcusion to some of the passages, they will not know them all. Their sign however is that they accept whatever came to them from God as the truth.

Translation of the transliterated words:
Huwa: He
Allathee: The one who
Anzala: made arrive/ brought down
Note: ANZALA is derived from the root N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALA is an action that is completed that is derived from the root. It means: the action of making arrive or making come down happened by the subject (third person singular pointing to Huwa= He and this points to God).
AAalayka: on you
Note: the “you” is singular and points to the prophet.
Alkitaba: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means the book.
Minhu: of him (the book)
Ayatun: Signs
Note: the root is Hamza-Y-H and it means sign. AYATUN means signs. This word is used for verses of the Qur’an because they are signs from God.
Muhkamatun: made to steer/ made precise and authority
Note: the root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. MUHKAMATUN is a plural of a word that is derived from the root. This word suggests that something was made to steer. This includes that the entity is made in a fashion to be followed and that it may includes specific orders to be followed as well. I chose the meanings made to steer or made precise and authority.
Hunna: they (plural feminine pointing to Ayat)
Ommu: mother of/Source of/origin of
Note: the root is Hamza-M-M and it means mother if written OMM and destination if written AMM. OMMU means mother of. The word also suggests source of or origin of.
Alkitabi: The book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means the book.
Waokharu: and others
Note: WA means and. OKHARU is derived from the root Hamza-KH-R and it means remaining for concept. This remaining could take the meaning of other or later and so forth depending on time and space and the plane of thought of the sentence. OKHARU here means: remaining in the form of others. Basically, mentioning the remaining Ayat of the book. Those are the others.
Mutashabihatun: different looking alike
Note: the root is SH-B-H and it means different looking like. This suggests that something looks like something else that is different. The looking alike may convey real similarity, or it may hide real tangible differences. MUTASHABIHATUN is a plural term that means they are different looking alike. This can mean the statements look alike but have different meanings. Or the statements are different but have meanings that look alike, or both.
Faamma: Therefore
Allatheena: those who
Fee: in
Quloobihim: their hearts
Note: the root is Qaf-L-B and it means turning something upside down or in a 180 degree angle. The word is used for emotion and thought or for the heart, because they change often and turn upside down and so forth. QULOOBI means hearts of or emotions and thoughts of. HIM means them.
Zayghun: deviation
Note: the root is Z-Y-GH. It means in concrete when the sun is not in the middle of the sky, or when the eye deviates from looking straight or when one deviates from the path or the road. Basically having the meaning of deviation from one should be or the safer place. ZAYGHUN carries the concept of deviation.
fayattabiAAoona: then they make themselves follow footsteps of
Note: FA means then or so or therefore. YATTABiAAooNA is derived from the root T-B-Ain and it means following footsteps or following behind. YATTABiAAooNA is an action that is being completed or will be completed. It means: the action of making oneself follow footsteps of (ma tashabaha= what is different looking alike) is happening by the subject (third person plural).
Ma: what
Tashabaha: differed while looking alike/looked alike while different
Note: the root is SH-B-H and it means different looking like. This suggests that something looks like something else that is different. The looking alike may convey real similarity, or it may hide real tangible differences. TASHABAHA is an action that is completed that is derived from the root. It means: the action of the different making itself look alike happened by the subject (MA=what) in an interactive manner.
Minhu: of him (the book)
Ibtighaa: aspiring/desiring
Note: the root is B-GH-Y and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something to aspire to, as well as something bad or immature. Both may share that youth aspires to mature, and youth is associated with immaturity and foolish actions. IBTIGHAA means the desiring/aspiring for one self or the seeking for oneself.
Alfitnati: the severe testing (of misguidance)
Note: the root F-T-N and it means in concrete the melting of the metal that looks like silver or Gold in order to know the true from the false. So, in abstract it denotes at times fire, severe suffering and a test at the same time. ALFITNATI is the infliction of severe testing. This could be in many manners including the test of misguidance.
Waibtighaa: and aspiring/desiring
Note: WA means and. IBTIGHAA is derived from the root is B-GH-Y and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something to aspire to, as well as something bad or immature. Both may share that youth aspires to mature, and youth is associated with immaturity and foolish actions. IBTIGHAA means the desiring/aspiring for one self or the seeking for oneself.
Taweelihi: his ultimate conclusion
Note: the root is Hamza-W-L and it means ultimate as the concept. In it’s uses, it can attain the ultimate beginning or the ultimate ending or the ultimate meaning or the ultimate conclusion. TAWEELI means the action of ultimating to one conclusion of. Hi means him.
Wama: and not
yaAAlamu: He knows
Note: the root is Ain-L-M and it means knowledge or knowing. YaAALAMU is an action that is being completed or is ongoing that is derived from the root. It means the action of knowing is happening by the subject (Third person singular pointing to God) on the object (Taweelahu= his ultimate conclusion, that is coming up.
Taweelahu: his ultimate conclusion
Note: the root is Hamza-W-L and it means ultimate as the concept. In it’s uses, it can attain the ultimate beginning or the ultimate ending or the ultimate meaning or the ultimate conclusion. TAWEELA means the action of ultimating to one conclusion of. HU means him.
Illa: except
Allahu: Allah
Waalrrasikhoona: and the ones who are imprinted
Note: Wa means and. ALRRASIKHOONA is derived from the root R-S-KH. In concrete it is used for the fluid is sucked by the solid below. One example is the ink that becomes imprinted on the paper, and therefore becomes part of the paper. ALRRASIKHOONA are the ones who are imprinted.
Fee: in
alAAilmi: the knowledge
Note: the root is Ain-L-M and it means knowledge or knowing. ALAAiLMI means the knowledge.
Yaqooloona: they say/they happen to say.
Note: the root Qaf-W-L and it means saying in any form. YAQOOLOONA is an action that is being completed or will be completed that is derived from the root. It means: the action of saying is happening or will be happening by the subject (third person plural).
Amanna: We made ourselves safe
Note: the root is Hamza-M-N and it means Safety. AMANNA is an action that is completed that is derived from the root. It means: The action of making become safe happened by the subject (first person plural). The entity that was made safe is the subject itself, but can include others.
Bihi: in him/by him/with him (the book)
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. In here the action is making become safe. HI means him and points to the book.
Kullun: Each/ every
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLUN means each.
Min: from
AAindi: presence of /possession of
Note: this is a very difficult word to translate. It means something close to at. However, it attains a meaning according to the usage of the sentence. Sometimes it gets the meaning of at as presence of and others as source of or possession of.
Rabbina: our nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBI means: nurturing lord of. NA means us.
Wama: and not
Yaththakkaru: he makes self mention and remember
Note: the root is TH-K-R and it means many things that may or may not be related. One concrete meaning is male organ or male. Another is what flows on the tongue. This is then used for memory and mentioning at the same time and it is the meaning of the word here. YATHTHAKKARU is an action that is being completed or will be completed that is derived from the root. It means: the action of making mention and remember is happening or will be happening by the subject (third person singular or plural) to itself.
Illa: except
Oloo: people of
Alalbabi: the beneficial inside substance/ appropriate brain and heart
Note: the root is L-B-B and it means the inside of the seed that is nutritious and so forth. It means the inside of something that is of benefit. ALALBABI means the beneficial inside substance and that points to people who have a healthy way of looking at things that is not burdened by much bias.

Salaam all and have a great day


Hussein

Monday, September 18, 2006

3:6

Salaam all,

This is 3:6

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الأَرْحَامِ كَيْفَ يَشَاء لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ
Huwa allathee yusawwirukum fee alarhami kayfa yashao la ilaha illa huwa alAAazeezu alhakeemu

The Aya says:
He (is) the one who shapes you (plural) in the wombs as HE entities. No God but HE. The strong who defeats pressure, the wise.

My personal note:
It continues the theme of the previous Aya. It does mention that God is the one that shapes us in our distinguishing features while we are in our mother’s wombs. It also reminds us of God’s strength that can withstand all pressure and of His wisdom.

Translation of the transliterated words:
Huwa: HE
Allathee: The one who
Yusawwirukum: makes your distinguishing features/shapes/looks
Note: The root is Sad-W-R and it means distinguishing features, shaping, or representation of the shape or distinguishing feature. It can be used for a picture or a statue or just the look of the person or animal. I chose distinguishing feature as my means to share the concept of this word. YUSAWWIRU is an action that is being completed or will be completed. It means: the action of making distinguishing features is happening or will be happening by the subject (third person singular pointing to HUWA which means HE and is pointing to God) to the object KUM which means a plural you.
Fee: in
Alarhami: the wombs
Note: the root is R-Ha-M and it means womb. ALARHAM means the wombs. This is the word that is used to mean mercy or the womb like treatment of the creation.
Kayfa: however
Yashao: HE entities
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. YASHAO is the third person singular present or future action that is related to the root. It means that HE (ALLAH) is the one that is making the entity happen. The entity in here is the making of our distinguishing features/shapes/looks.
La: No
Ilaha: God
Illa: But
Huwa: HE
alAAazeezu: the strong who defeats pressure
Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep. It is used for entities that are strong and defeat pressure. ALAAaZEEZU means: The strong who defeats pressure.
Alhakeemu: The wise/ the steerer
Note: The root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. ALHAKEEMU means: The wise/ the steerer.

Salaam all and have a great day

Hussein

Saturday, September 16, 2006

3:5

Salaam all,

This is 3:5
إِنَّ اللّهَ لاَ يَخْفَىَ عَلَيْهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاء
Inna Allaha la yakhfa AAalayhi shayon fee alardi wala fee alssamai

The Aya says:
Verily no entity disappears/appears on Allah in the earth, nor in the above (the earth).

My personal note:
The word YAKHFA holds the meaning of disappearing or hiding in it’s most common use. However, rarely, it can have the meaning of appearing or becoming apparent. In this Aya either meaning is correct and consistent with the message of the Qur’an. God already knew anything that becomes apparent and therefore, it does not really appear on God. Also, nothing can hide from God.

Translation of the transliterated words:
Inna: Verily
Allaha: Allah/God
La: not
Yakhfa: appears or disappears.
Note: The root is KH-F-Y and it means disappearing and also, and rarely, it can mean the opposite which is appearing. One would decide which meaning according to the sentence. YAKHFA is an action that is being completed or will be completed. It means: the action of appearing or disappearing are happening or will be happening by the subject (third person singular pointing to Shayon, coming up)
AAalayhi: on Him (God)
Shayon: Entity
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. SHAYON is entity.
Fee: in
Alardi: the earth/ the land
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDI is the land or the earth.
Wala: and not
Fee: in
Alssamai: the heaven/ the above the earth
Note: the root is S-M-W and it means rising above the ground. ALSSAMAI means the above the ground. Everything that is above the ground is included in this word. It is also used for heaven which is also above the ground.

Salaam all and have a great day

Hussein

Thursday, September 14, 2006

3:4

Salaam all

This is 3:4
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ الْفُرْقَانَ إِنَّ الَّذِينَ كَفَرُواْ بِآيَاتِ اللّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللّهُ عَزِيزٌ ذُو انتِقَامٍ
Min qablu hudan lilnnasi waanzala alfurqana inna allatheena kafaroo biayati Allahi lahum AAathabun shadeedun waAllahu AAazeezun thoo intiqamin

The Aya says:
From before, guidance to the people, and He made arrive the separator, differentiator. Verily, to the ones who reject Allah’s signs, belongs tight suffering. And Allah (is) strong, defeats pressure, One who has the ability and possibility of reprisal.

My personal note:
The Aya completes the theme that was started in the previous Aya. So, in a sense, it is the rest of the sentence.

The separator, differentiator is a description of something that God sent that acts in this function. It is mentioned after the books of Moses and Jesus and therefore is understood as coming after. This word points to the Qur’an and/or to the message of the prophet Muhammad in general, including the Qur’an.

Thoo Intiqam means literally: one who has the ability and possibility of reprisal. The use of thoo makes this not an attribute of God. So, it does not mean that one should expect God to exact reprisal all the time. God however, reserves to himself the right to exact reprisal whenever and wherever and on whomever HE sees fit.

God chose for attributes the things that can be understood as opposite to this: the merciful, the kind, the loving and so forth. God is always merciful and loving and kind, but He can exact reprisal as well. It is a message to never take God for granted.

Translation of the transliterated words:
MIN: From
QABLU: Before
Note: the root is Q-B-L and it means Front of place or time or the front of any other plane of thought. When it points to time, then it means: first thing in time or before. This root is used in many ways. QABLU is the front of time and that means: Before.
Hudan: guidance/gift of guidance
Note: the root is H-D-Y and it means gifting. This is the concrete word. In abstract, it also could mean guidance since guidance is a gift. HUDAN means guidance or gift of guidance.
Lilnnasi: to the people/ to the society
Note: Li means to. ANNAS is derived from the root Hamza-N-S and it means socializing. ANNAS are therefore the society with whom one socializes. It is thus the society or the people.
Waanzala: and HE made arrive/ and He made descended
Note: WA means and. ANZALA is derived from the root N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALA is an action that is completed that is derived from the root. It means: the action of making arrive or making come down happened by the subject (third person singular pointing to God in 3:2).
Alfurqana: The separator, differentiator
Note: the root is F-R-Qaf and it means when what is together becomes dispersed. Therefore, it holds within it the meaning of dispersion, separation and differentiation. ALFURQANA is the entity that separates and differentiates at the same time. The use of Al before FURQANA suggests that this entity is known to the speaker (God), but also to the one who is spoken to, the prophet. The Qur’an fulfills the definition of being an entity that separates and differentiates at the same time. It can also point to the message of the prophet (pbuh) as whole, included within it, the Qur’an.
Inna: verily
Allatheena: those who
Kafaroo: rejected
Note: the root is K-F-R and it means covering the seed in the ground for planting. It is used to mean rejection of an idea because that means covering the brain in the ground from the idea or covering the idea so that it is not known or seen. KAFAROO is an action that is derived from the root and that is completed. It means the action of rejection happened by the subject (third person plural pointing to any group that fits the description). It means they rejected or just rejected.
Biayati: in signs of
Note: BI means that what is coming after is either a close accompaniment of the action mentioned before, or a tool for the action, or the object of the action. AYATI means signs of. The root is Hamza-Y-H and it means sign.
Allahi: Allah/God
Lahum: to them belongs
AAathabun: suffering
Note: the root is Ain-TH-B and it means to avoid desirable food or drink (ATHB) because of some suffering. AAaTHABUN is the process that makes one avoid the desirable and that is suffering.
Shadeedun: tight/hard
Note: The root is SH-D-D and it means tightening for the action and tight for the description. The tight can also extend the meaning to hard and strong and so forth. SHADEEDUN means tight or hard or severe.
waAllahu: And Allah/ and God
AAazeezun: strong, defeats pressure
Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep. It is used for entities that are strong and defeat pressure. AAaZEEZUN means: strong, defeats pressure.
Thoo: one who has the ability and possibility of
Intiqamin: reprisal
Note: the root is N-Qaf-M and it means deserving of reprisal. INTIQAM is a description of an action where the subject attains his or her reprisal against the other.

Salaam all and have a great day

Hussein

Tuesday, September 12, 2006

3:3

Salaam all,

This is 3:3
نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالإِنجِيلَ
Nazzala AAalayka alkitaba bialhaqqi musaddiqan lima bayna yadayhi waanzala alttawrata waalinjeela

The Aya says:
HE made arrive on you (Muhammad) the book, by the binding truth, declaring true what is present in front of him. And He (God) made arrive, the Torah and the Evangile.

My personal note:
The Aya completes what was started in 3:2. 3:2 talks about God and this one mentions that God made arrive the book to Muhammd (pbuh).

This is a statement that the Qur’an accepts that the previous books are from God. It also is an affirmation of the fact that the book that came to Muhammad (pbuh) is also from God.

Translation of the transliterated words:
Nazzala: He made arrive/ He made come down
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. NAZZALA is an action that is completed that is derived from the root. It means: the action of making arrive or making come down happened by the subject (third person singular pointing to God in 3:2)
AAalayka: on you
Note: the “you” is singular and points to the prophet.
Alkitaba: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means the book.
Bialhaqqi: by the binding truth/with the binding truth/ in the binding truth.
Note: Bi means that what is coming after is either a close accompaniment of the action mentioned before, or a tool for the action, or the object of the action. In this case all three are possible and all three apply at the same time. ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQI is the binding right or the binding truth.
Musaddiqan: Declaring true
Note: the root is Sad-D-Qaf and it means to say the truth for the verb and truth for the noun. MUSADDIQAN is what declares true (something else).
Lima: to what
Bayna: between
Yadayhi: his two hands/ what is available to him/ what is present in front of him.
Note: the root is Y-D and it means hand. YADAY means two hands of. HI means him and points to the book. BAYNA YADAYHI means between his two hands and it is a pointer to what is available at his time and so forth.
Waanzala: and HE made arrive/ and He made descended
Note: WA means and. ANZALA is derived from the root N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALA is an action that is completed that is derived from the root. It means: the action of making arrive or making come down happened by the subject (third person singular pointing to God in 3:2)
Alttawrata: The Torah
Note: this is the name of the book that came to Moses
Waalinjeela: and the Evangile
Note: this is what Muslims believe came to Jesus.

Salaam all and have a great day

Hussein

Sunday, September 10, 2006

3:1 and 2

Salaam all,

this is 3:1 and 2
الم
Aliflammeem

Aliflammeem
Those are three letters of the alphabet. They are the A, the L and the M. The meaning of those letters is not known.

3:2
اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ
Allahu la ilaha illa huwa alhayyu alqayyoomu

The Aya says:
Allah, (there is) no God but He. The living, the standing.

My personal note:
This Aya is an exact repeat of part of the Aya 2:255 which is one the more important Ayat of the Qur’an.

The standing: It can mean standing as in being unchanged or any other meaning of standing that is consistent with the word and that does not make God look human.

Translation of the transliterated words:
Allahu: Allah/God
La: No
Ilaha: God
Note: the root is Hamza-L-H and it means God. ILAHA means God.
Illa: except
Huwa: He
Alhayyu: the living
Note: the root is Ha-Y-W and it means life or living. ALHAYY means: the living.
Alqayyoomu: the standing unchanged
Note: the root is Qaf-Y-M and it means standing upright for concrete and anything that stays standing for the abstract as in remaining unchanged. ALQAYYOOMU is the one that is standing. Standing here can be understood as the one who stays standing, ie: remains the same, unchanged or any other way that is consistent with God’s greatness and with the word standing.

Salaam all and have a great day

Hussein

Friday, September 08, 2006

2:286

Salaam all,

This is 2:286
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
La yukallifu Allahu nafsan illa wusAAaha laha ma kasabat waAAalayha ma iktasabat rabbana la tuakhithna in naseena aw akhtana rabbana wala tahmil AAalayna isran kama hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi alkafireena

The Aya says:
Allah does not burden a self except within her capacity. To her belongs what she earned (of good), and on her what she made herself earn (of bad). Our nurturing Lord: Do not hold us accountable if we forgot or made unintentional error. Our nurturing Lord, and do not make us carry additional burden as you did to the ones before us. Our nurturing Lord: and do not make us carry what we cannot carry. And erase (our sins) away from us and provide protective cover to us, and have mercy on us. You (are) our Guardian, therefore aid us on the rejecting group.

My personal note:
On first sight the two terms waoAAfu AAanna waighfir lana may seem to mean the same thing but they are not. OAAFU AAaNNA is an erasing of something. Here it means erasing the sin of the person from being counted. It also can mean erasing anything that is bad on the path. IGHFIR LANA has the meaning of protective cover. It includes protecting from committing sin and protection from the effect of sin. So, the two words may share aspects of forgiveness, but they are also different in other fashions and ways. This issue is important, since when two words are repeated next to each other in the Qur’an, it is often to highlight that they are different terms and are pointing to some important subtle issues.

Translation of the transliterated words:
La: not
Yukallifu: He makes burdened
Note: the root is K-L-F and it means: reddish to brown rash on the skin. The word is then considered as some burden of some sort according to the plane of thought of the sentence. YUKALLIFU is an action that is being completed or will be completed. It means: the action of making burdened is happening by the subject (third person singular pointing to Allah which is coming next) to the object (Nafsan=self also coming after Allah)
Allahu: Allah/God
Note: that is the subject of the previous action.
Nafsan: a self
Note: the root N-F-S and it means breath. NAFSAN means a breath, but it also means a self, because the self breathes.
Illa: except
wusAAaha: her capacity/ her encompassment
Note: the root is W-S-Ain and it means the opposite of narrow or wide in a concrete and abstract meanings. It also means the ability to encompass within. WUSAAa means encompassment of or capacity of. HA means her.
Laha: to her belongs
Ma: what
Kasabat: she earned/ she collected
Note: the root is K-S-B and it means earning or collecting. KASABAT is an action that is completed and that is derived from the root. It means: the action of earning or collecting happened by the subject (third person singular feminine pointing to nafsan). It carries that suggestion that what it earned is good.
waAAalayha: and on her
ma: what
iktasabat: She made herself earn (of bad)
Note: the root is K-S-B and it means earning or collecting. IKTASABAT is an action that is completed and that is derived from the root. It means: the action of making onself earn or collect happened by the subject (third person singular feminine pointing to nafsan). It carries that suggestion that what it made herself earn was bad.
Rabbana: our nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBA means: nurturing lord of. NA means us. The nurturing lord is God, for he is our lord and nurturer/sustainer at the same time.
La: not
Tuakhithna: You (singular) reproach us
Note: the root is Hamza-KH-TH and it means taking. TUAKHITH is an action that is being completed or will be completed that is derived from the root. It means: the action of taking is happening or will be happening in an interactive manner by the subject (second person singular pointing to God) to the object NA which means us. LA TUAKHTHNA in turn means: Do not take from us because we took from you somehow and that really means: Do not reproach us.
In: if
Naseena: we forgot
Note: the root is N-S-Y and it means leaving something or someone. It is also used to mean forgetting because you leave the memory. NASEENA is an action that is completed that is derived from the root. It means: the action of forgetting happened by the subject (first person plural).
Aw: or
Akhtana: We erred unintentionally
Note: the root is KH-Ta-Hamza and it means unintentional error. AKHTANA is an action that is completed that is derived from the root. It means: the action of making unintentional error happened by the subject (first person plural)
Rabbana: our nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBA means: nurturing lord of. NA means us. The nurturing lord is God, for he is our lord and nurturer/sustainer at the same time.
Wala: and not
Tahmil: you carry/ you bring carrying
Note: the root is Ha-M-L and it means carrying. The concrete words are what the tree carries of fruits or the baby sheep which was just born after having been carried in the womb. TAHMIL is an action that is happening or will be happening. It means the action of carrying is happening or will be happening by the subject (second person singular pointing to God).
AAalayna: on us
Isran: additional burden
Note: the root is Hamza-Sad-R and it means addition to something or adding to something or someone. It can be anything including a burden and this is understood from the plain of thought of the sentence. ISRAN means here additional burden.
Kama: as
Hamaltahu: You brought carrying him/ You carried him
Note: the root is Ha-M-L and it means carrying. The concrete words are what the tree carries of fruits or the baby sheep which was just born after having been carried in the womb. HAMALTA is an action that happened that is derived from the root. It means the action of carrying is happened by the subject (second person singular pointing to God) to the subject HU means him and points to ISRAN=additional burden.
AAala: on
Allatheena: those who
Min: from/of
Qablina: before us
Note: the root is Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. QABLI in here means in front of in time and that means before of. NA means us.
Rabbana: our nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBA means: nurturing lord of. NA means us. The nurturing lord is God, for he is our lord and nurturer/sustainer at the same time.
Wala: and not
Tuhammilna: make us carry
Note: the root is Ha-M-L and it means carrying. The concrete words are what the tree carries of fruits or the baby sheep which was just born after having been carried in the womb. TUHAMMILNA is an action that is happening or will be happening that is derived from the root. It means the action of making carrying is happening or will be happening by the subject (second person singular pointing to God) to the subject NA which means us.
Ma: what
La: not
Taqata: ability to surround/encompass
Note: the root is Ta-W-Qaf and it means in concrete when something surrounds another completely. So, it takes the meaning of surrounding or going in circles. It also carries the meaning of being able to control or encompass something as being able to control it. TAQATA here means the ability to surround or encompass
Lana: to us
Bihi: in him/ by him/him
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. In here the action is making us accountable. HI means him.
TUHAMMILNA MA LA TAQATA LANA BIHI: the expression means: Do not make us carry what we cannot carry.
waoAAfu: and erase (sin)
Note: WA means and. oAAFU is derived from the root is Ain-F-W and it means erasing with an eraser. This is the concrete and in abstract it means forgive or give up something, because that means you erase it from your record, either by forgiving or by giving something to someone else. OAAFU is a request to a singular. It means: and erase and make erased.
AAanna: from us/ away from us
WAoAAFU AAaNNA means: and erase from us our sins, because that is what they needed to be erased.
Waighfir: and provide protective cover (from sin)
Note: WA means and. IGHFIR is derived from the root GH-F-R and it means the helmet of the soldier in the battle. This one of the concrete words and the word is therefore used to mean protective covering in many fashions as in protecting the person from the error or protecting the person from the consequence of error and that is forgiveness. IGHFIR is a request from a singular. It means: and provide protective cover. This cover encompasses protection from doing sin and protection from the consequences of sin.
Lana: to us
Wairhamna: and have mercy on us
Note: Wa means and. IRHAMNA is derived from the root R-Ha-M and it means womb in concrete. This can be extended to all the positive qualities that the womb provides to the fetus. This word is used for mercy. IRHMNA means have mercy on us.
Anta: You
Mawlana: our guardian/ Our director, guarantor
Note: the root is W-L-Y and it means direction or following direction. MAWLA is director and guarantor of or guardian of. NA means us.
Faonsurna: therefore aid us /therefore help us
Note: FA means therefore or so or then. ONSURNA is derived from the root N-Sad-R and it means aid or help at a time of need. ONSURNA is a request from a singular to provide aid at the time of need.
AAala: on
Alqawmi: the group
Note: the root is Qaf-W-M and it means standing upright. ALQAWMI means the group that is standing together. This in turn means: the group or the people.
Alkafireena: the rejecting
Note: the root is K-F-R and it means covering. One of the concrete meanings of the word is the burying of the seed in the ground to plant it. This word also takes the meaning of rejecting or refusing something, since the person that rejects something will bury it in the ground. ALKAFIREENA are the rejecting.

Salaam all, this is the end of the second Sura of the Qur'an Al Baqara. Please not that you may notice some difference in my thought process and understanding of the words when you compare the beginning of the Sura from the ending of it. It reflects my continuing learning process. I believe that my later understandings are better and more evolved, but I can be wrong.

The next installment will be from the third Sura Aal Imran

Hussein

Monday, September 04, 2006

2:285

Salaam all,

This is 2:285
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
Amana alrrasoolu bima onzila ilayhi min rabbihi waalmuminoona kullun amana biAllahi wamalaikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaloo samiAAna waataAAna ghufranaka rabbana wailayka almaseeru

The Aya says:
The messenger made himself safe in what was arrived to him from his nurturing Lord. And the ones who made themselves safe, each became safe in Allah and His angels and His books and His messengers. We do not separate and differentiate between any of His messengers. And they happened to say: We heard and understood and complied willingly. (We seek) Your protective cover our nurturing Lord, and to You belongs the ending.

My personal note:
I believe that it is self explanatory.

Translation of the transliterated words:
Amana: He made himself safe
Note: the root is Hamza-M-N and it means safety. AMANA is an action that is completed that is derived from the root. It means the action of making safety happened by the subject (third person singular pointing to the next word Alrasoolu) to the object (undeclared and therefore it is the subject himself).
Alrrasoolu: the messenger
Note: the root is R-S-L and it means the group of people or animals that were sent. ALRRASOOLU is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.
Bima: in what /by what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. In here the action is making himself safe. MA means what.
Onzila: was arrived/ was descended
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ONZILA is an action that is completed that is derived from the root. It means the action of arrival or descent happened by an undeclared subject to the object (MA= what that was mentioned earlier)
Ilayhi: to him
Min: from
Rabbihi: his nurturing Lord
Note: the root is R-B-B and it means lordship and nurturing at the same time. It gives authority and nurture at the same time. RABBI means nurturing lord of. HI means him.
Waalmuminoona: and the ones who made themselves safe.
Note: WA means and. ALMUMINOONA is derived from the root Hamza-M-N and it means safety. ALMUMINOONA means the ones who made themselves safe.
Kullun: each
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLUN means each.
Amana: He made himself safe
Note: the root is Hamza-M-N and it means safety. AMANA is an action that is completed that is derived from the root. It means the action of making safety happened by the subject (third person singular pointing to KULLUN=each) to the object (undeclared and therefore it is the subject himself).
biAllahi: in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. Here, Allah is an object of Iman, and He can be the helper to reach Iman=feeling safe in Allah.
Wamalaikatihi: and his angels/ and his messengers
Note: Wa means and. MALAIKATIHI is derived from the root L-Hamza-K and it means messenger. MALAIKATI means messengerof and is used for the angels since they are the messengers of God to his people and messengers. HI means him or his.
Wakutubihi: and His books
Note: WA means and. KUTUBIHI is derived from the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. KUTUBI means books of. HI means him or his and it points to God.
Warusulihi: and his messengers
Note: WA means and. RUSULIHI is derived from the root R-S-L and it means the group of people or animals that were sent. RUSULI means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. HI means his and it points to God.
La: not
Nufarriqu: WE disperse/separate and differentiate
Note: the root is F-R-Qaf and it means when what is together becomes dispersed. Therefore, it holds within it the meaning of dispersion, separation and differentiation. NUFARRIQU is an action that is being completed or will be completed that is derived from the root. It means: the action of making separated/dispersed and differentiated is happening by the subject (first person plural that points either To God with the plural WE or to God and his agents that fulfill his orders).
Bayna: between
Ahadin: one/anyone
Note: the root is W-Ha-D and it means one. AHADIN means one or anyone.
Min: of/from
Rusulihi: his messengers
Note: RUSULIHI is derived from the root R-S-L and it means the group of people or animals that were sent. RUSULI means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. HI means his and it points to God.
Waqaloo: and they said/and they happened to say
Note: Wa means and. QALOO is derived from the root Qaf-W-L and it means saying in any form. QALOO is an action that is completed that is derived from the root. It means: the action of saying happened by the subject (third person plural pointing to Rusulihi=his messengers.
samiAAna: We heard and understood
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. SAMiAANA is an action that is derived from the root and that is completed. It means: The hearing and understanding happened by the subject (first person plural)
waataAAna: And we made ourselves willingly comply
Note: WA means and ATaAANA is derived from the root Ta-W-ain and it means willingly comply. ATaAANA is an action that is completed and that is derived from the root. It means: the action of making oneself willingly comply happened by the subject (first person plural).
Ghufranaka: your protective cover/your forgiveness
Note: the root is GH-F-R and it means the helmet of the soldier in the battle. This one of the concrete words and the word is therefore used to mean protective covering in many fashions as in protecting the person from the error or protecting the person from the consequence of error and that is forgiveness. GHUFRANA means forgiveness of or protective cover of. KA means you (singular)
Rabbana: our nurturing Lord
Note: the root is R-B-B and it means lord or king who is also nurturing and sustaining. The word is used for the head of the household and for the teacher because both are leaders over us and they nurture us in many ways. RABBA means: nurturing lord of. NA means us. The nurturing lord is God, for he is our lord and nurturer/sustainer at the same time.
Wailayka: and to You (singular) belongs
Almaseeru: the ending/the place and time of ending
Note: The root is Sad-Y-R and it means in concrete where the water ends. It is used to mean the end of a transformation or the ending of any process. ALMASEERU is the place or time of ending or both. It can also mean the ending.

Salaam all and have a great day

Hussein

Friday, September 01, 2006

2:284

Salaam all,

This is 2:284
لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Lillahi ma fee alssamawati wama fee alardi wain tubdoo ma fee anfusikum aw tukhfoohu yuhasibkum bihi Allahu fayaghfiru liman yashao wayuAAaththibu man yashao waAllahu AAala kulli shayin qadeerun

The Aya says:
To Allah belongs what (is) in the heavens and in the earth. And if you make apparent what is inside you (plural) or conceal it, Allah will make you accountable by it. So, He provides protective covering/forgiveness to whomever He entities and He makes suffer whoever He entities. And Allah, on every entity, (is) all capable.

My personal note:
This Aya is talking about that God knows our inner feelings. In case those ideas are well entrenched (good or bad) then we will be held accountable to them. The Aya means that we cannot hide anything from God.

Translation of the transliterated words:
Lillahi: To Allah belongs
Ma: what
Fee: in
Alssamawati: The aboves/the heavens
Note: the root is S-M-W and it means rising above the ground. ALSAMAWATI are what are above the ground and it is in plural. It encompasses anything that is above the ground from the roof to the clouds to the far beyond. The word Heavens comes to mind, but one can use the word, the aboves.
Wama: and what
Fee: in
Alardi: the earth
Note: the root is Hamza-R-Dhad and it means earth or land. ALARDI is the earth or the land.
Wain: and if
Tubdoo: you make apparent/you reveal
Note: the root is B-D-Y and it means in one of the concrete words the open desert or wilderness. It also has the meaning of something exposed or apparent or apparent for the moment. TUBDOO is an action that is being completed or will be completed. It means: the action of making exposed or making apparent is happening or will be happening by the subject (second person plural) to the object (the word coming next MA Fee Anfusikum)
Ma: what
Fee: in
Anfusikum: yourselves
Note: ANFUSIKUM is derived from the root N-F-S and it means breath or breathing. This is also used to mean the self because the self breathes. ANFUSIKUM are your (plural) selves or themselves and it is plural masculine which is a sex inclusive plural (talks about males and females).
Aw: or
tukhfoohu: you (plural) hide him
Note: the root is KH-F-W and it means hidden. It also can mean unhidden at other times depending on the sentence. TUKHFOO is an action that is derived from the root and that is being completed or will be completed. It means: the action of making hidden is happening or will be happening by the subject (second person plural) to the object HU which means him and points to (what is inside youseleves).
Yuhasibkum: He makes you (plural) accountable
Note: the root is Ha-S-B and it means calculation. This word then takes many other meanings according to the plane of thought that is talked about. It takes the form of thought and so forth. YUHASIB is an action that is being completed or will be completed that is derived from the root. It means: the action of calculation/thought/measure in an interactive fashion is being completed or will be completed by the subject (third person singular) to the object KUM which means plural you. This interaction makes the meaning: He makes you accountable.
Bihi: in him /by him
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. In here the action is making us accountable. HI means him and it points to what we hold inside us (ma fee anfusikum).
Allahu: Allah/God
Note: God is the subject of the action in YUHASIBUKUM.
Fayaghfiru: So, HE forgives/ So HE protectively covers
Note: Fa means then or so or therefore. YAGHFIRU is derived from the root GH-F-R and it means the helmet of the soldier in the battle. This one of the concrete words and the word is therefore used to mean protective covering in many fashions as in protecting the person from the error or protecting the person from the consequence of error and that is forgiveness. YAGHFIRU is an action that is derived from the root and that is being completed or will be completed. It means: the action of protectively covering is happening or will be happening by the subject (third person singular pointing to God). The object is MAN which means whoever and is coming next.
Liman: to whoever
Yashao: He entities
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. YASHAO is an action that is related to the root. It means: The entity is happening or will be happening by the subject (third person singular and points to God. The entity in this place is the people receiving forgiveness or providing protective cover.
wayuAAaththibu: And HE makes suffer
Note: WA means and. YuAAaTHTHIBU is derived from the root is Ain-Th-B and it means to become avoiding good food or drink for suffering. YuAAaTHTHIBU is an action that is happening or will be happening. It means the action of making suffer is happening or will be happening by the subject (third person singualr pointing to God) to the object MAN which means whoever.
Man: whoever
Yashao: He entities
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. YASHAO is an action that is related to the root. It means: The entity is happening or will be happening by the subject (third person singular and points to God. The entity in this place is the people who are made to suffer.
waAllahu: And Allah
AAala: on
Kulli: every/each
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each or all
Shayin: entity
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity.
Qadeerun: All capable
Note: the root is Qaf-D-R and it means in concrete cooking the meat in the pot. For abstract it takes the meaning of measuring and performing the appropriate task and containing. QADEERUN means measuring and containing and performing what is needed. This takes the meaning of all capable.

Salaam all and have a great day

Hussein