3:145

Salaam all,

This is 3:145
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَابًا مُّؤَجَّلاً وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ
Wama kana linafsin an tamoota illa biithni Allahi kitaban muajjalan waman yurid thawaba alddunya nutihi minha waman yurid thawaba alakhirati nutihi minha wasanajzee alshshakireena
The Aya says:
And it did not happen to be for a self to die, except by knowledge and permission of Allah, a book made to a limit. And whoever seeks the rewards of this life, We will give him of her, and whoever seeks the rewards of the hereafter, we will give him of her, and We shall compensate the ones who are thankful.

My personal note:
KITABAN MUAJJALAN is a term that is difficult to translate. In a conceptual manner, it does mean a book with limits or endings on it. Those are limits of time and place. This can take the meaning that death is postponed for a person until the time of it comes and so forth.

The use of the WE to point to God is present in this Aya. We can hold many meanings:
1- A team with God at the top. Therefore it can point to work done by the servants of God whether angels or so forth.
2- Royal WE.
3- God as multiples. This third one is rejected because the Qur’an indicates clearly that God is one and indivisible.

So, this brings a rule in understanding the Qur’an. In understanding statements with multiple potential meanings, then the meaning that contradicts other clear and concise statements of the Qur’an is automatically rejected.

Translation of the transliterated words:
Wama: and not
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: he were or he happened to be
Linafsin: to a self
Note: li means to. NAFSIN is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSIN means self.
An: that
Tamoota: she dies
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. TAMOOTA is an action that is being completed or will be completed. It means: the action of dying or losing life or movement is happening or will be happening by the subject (third person singular feminine pointing to Nafsin=self)
Illa: except
Biithni: by knowledge and permission of/ with knowledge and permission of/ by license of
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ITHNI is derived from the root Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. ITHNI means knowledge and approval/permission of or license of.
Allahi: Allah
Kitaban: 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. KITABAN means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
Muajjalan: kept till the end
Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. MUAJJALAN means kept till end (of time, place or otherwise)
Waman: and whoever
Yurid: desires/ seeks/ wants
Note: the root is R-W-D and it means I concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YURID is an action that is being completed or will be completed that is derived from the root. It means that the action making seeking/desiring/wanting is happening by the subject (third person singular pointing). This in turn means: He desires/He wants and He seeks.
Thawaba: fill and refill of/ rewards of
Note: the root is TH-W-B and it means to come and return (to fill and refill of goodness). Concrete words are MATHAB which is the well or pool that fills and refills with water and where people go and return for watering. Another concrete word is THAWB and it means dress because we fill it and refill it with our bodies. THAWAB means fill and refill of or rewards of.
Alddunya: this life/ the nearer
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. This then points to this life.nutihi: We bring him
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. NUTI is an action that is being completed or will be completed. It means: the action of making an object (minha= from her, this life) come to another object (hi= him, the person) is happening or will be happening by the subject (first person plural).
Minha: of her/ from her
Waman: and whoever
Yurid: desires/ seeks/ wants
Note: the root is R-W-D and it means I concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YURID is an action that is being completed or will be completed that is derived from the root. It means that the action making seeking/desiring/wanting is happening by the subject (third person singular pointing). This in turn means: He desires/He wants and He seeks.
Thawaba: fill and refill of/ rewards of
Note: the root is TH-W-B and it means to come and return (to fill and refill of goodness). Concrete words are MATHAB which is the well or pool that fills and refills with water and where people go and return for watering. Another concrete word is THAWB and it means dress because we fill it and refill it with our bodies. THAWAB means fill and refill of or rewards of.
Alakhirati: the remaining life/ the hereafter
Note: the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
Nutihi: We bring him
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. NUTI is an action that is being completed or will be completed. It means: the action of making an object (minha= from her, this life) come to another object (hi= him, the person) is happening or will be happening by the subject (first person plural).
Minha: of her/ from her
Wasanajzee: and We shall compensate
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and” but not always. SANAJZEE is derived from the root J-Z-W and the meaning is to compensate and for the noun Compensation. SANAJZEE is an action that will happen in the future. It means: the action of compensating will happen by the subject (First person plural pointing to Allah) to the object (alshakireena= the thankful)
alshshakireena: the thankful/ the ones who thank
Note: the root is SH-K-R and it means thanking. ALSHSHAKIREENA are the ones who are thankful or the ones who thank.

Salaam all and have a great day.


Hussein