4:90

Salaam all,

This is 4:90
إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُونَكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً
Illa allatheena yasiloona ila qawmin baynakum wabaynahum meethaqun aw jaookum hasirat sudooruhum an yuqatilookum aw yuqatiloo qawmahum walaw shaa Allahu lasallatahum AAalaykum falaqatalookum faini iAAtazalookum falam yuqatilookum waalqaw ilaykumu alssalama fama jaAAala Allahu lakum AAalayhim sabeelan

The Aya says:
If not those who reach a people between you (plural) and whom a commitment or they came to you, their hearts have great difficulty to fight you or fight their people. And If Allah willed, He would have made them employ their fighting power upon you and fight you. So, if they avoided you, therefore they did not fight you including casted to you the non aggression, then Allah did not make for you a path upon them.

My personal note:
The Aya continues the theme from the previous path. It gives conditions if present then the hypocrites should not be fought. Those are either moving or arriving or living in a place that has a commitment of non aggression with the Muslims or if they avoid fighting the Muslims for whatever reasons including the difficulty in their hearts to be involved in fighting either the Muslims or the non Muslims.

This brings light further context to the previous Aya where the fighting was ordered against the hypocrites who were involved in fighting the Muslims actively.

The end of this Aya is a clear order against fighting those who are committed to non aggression at least amongst the hypocrites.

Translation of the transliterated words:
Illa: if not/ except
Note: the form means literally if not and is used as an exception to something. In here, it points to the previous Aya.
Allatheena: those who
Yasiloona: arrive/ reach/ connect
Note: the root is W-Sad-L means a connection. Some of the derivatives WOOSOOL mean arrival somewhere (since by arriving, you conceptually connected between two places). YASILOONA is an action that is being completed or will be completed. It means: the action of arriving or reaching to the object (ila Qawmin= to a people) is happening or will be happening by the subject (third person plural).
Ila: to
Qawmin: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMIN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
Baynakum: between you (plural)
Wabaynahum: and between them
Note: the Arabic way of saying between you and them is in a form of between you and between them.
Meethaqun: assurance/ security/ trust/ commitment
Note: the root is W-TH-Qaf and it means in concrete terms, the secure tying of a knot or the pasture that has lots of grass and therefore is assured of providing enough nutrition. So, the other meanings of the term are assurance and security. MEETHAQUN is an assurance or trust and security. In this context, it is a commitment of non aggression at least.
Aw: or
Jaookum: they came to you (plural)
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAOO is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person plural) towards the object (KUM= plural you).
Hasirat: Sensed difficulty/ sensed limitation
Note: the root is Ha-Sad-R and it means a sense of limitation or difficulty. It can take the meaning of being in a state of siege or prison or anything that makes an entity limited in it’s scope or ability. HASIRAT is an action that is completed. It means: the action of sensing difficulty or narrowness and limit happened by the subject (Sudooruhum= their chests).
Sudooruhum: their chests/ their inner selves
Note: the root is Sad-D-R and it means chest of the person. It also takes the conceptual additional meanings of a container of secrets as well as the place where things emanate from, as in the inner self. SUDOORU means chests of. HUM means them.

An: that
Yuqatilookum: they physically fight you (plural)
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOO is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner with the object (KUM= plural you) by the subject (third person plural).
Aw: or
Yuqatiloo: they physically fight
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOO is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner with the object (QAWMAHUM= their people) by the subject (third person plural).
qawmahum: their people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMA are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group. HUM means them.
Walaw: and if
Note: there is a tone of skepticism in the conditional LAW=if, as if suggesting that often the condition did not happen or is unlikely to happen and so on.
Shaa: He willed/ He entitied
Note: the root is Sh-Y-Hamza and it means entity. SHAA is an action that is completed that is derived from the root. It means that the action of entitying happened by the subject (third person singular). Therefore it means: He entitied and in this context, it takes the meaning He willed.
Allahu: Allah/God
Note: Allah is the subject of the action that was mentioned earlier SHAA.
Lasallatahum: Then He would have indeed made them apply their fighting power
Note: the root is S-L-TTA and it means power that can overcome obstacles. As a concept it can be extended to the power that is physical, mental, spiritual and power of argument and proof. It also could mean overpowering. LASALLALLATAHUM is an action that is a response to the conditional LAW. It means: then he would have indeed made them concentrate their power or practice their power.
AAalaykum: over you (plural)
Falaqatalookum: then they would have indeed physically fought you (plural)
Note: FA means then or therefore or so. LAQATALOOKUM is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. LAQATALOOKUM is an action that is completed. It means: the action of physically fighting is happening or will be happening in an interactive manner with the object (KUM= plural you) by the subject (third person plural).
Faini: so if
iAAtazalookum: they avoided you/ did not fight you
Note: IAATAZALOOKUM is derived from the root Ain-Z-L and it means being apart from an entity. One concrete meaning of the word is the cloud that does not rain, therefore separated it’s rain from the land. Another concrete meaning is coitus interruptus where the man withdraws before the ejaculation. IAATAZALOO is an action that is completed. It means: the action of avoiding or not fighting (in this context) the object (kum=plural you) happened by the subject (third person plural).
falam: then not
Yuqatilookum: they physically fight you (plural)
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOO is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner with the object (KUM= plural you) by the subject (third person plural).
Waalqaw: and they casted/ and they offered
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALQAW is derived from the root L-Qaf-Y and it means receiving as a concept which would be understood more specifically according to the sentence. Concrete uses of the word are a female that gets pregnant easily, therefore she received the sperm well. It is also used for the birds that hunt because they receive the prey easily and so forth. ALQAW is an action that is completed. It means the action of making the object (Alssalama= their peace/ non aggression) received was made to happen by the subject (third person plural). This takes the meaning of casting peace or non aggression.
Ilaykumu: to you (plural)
Alssalama: the peace/ the non aggression
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm or anything that leads to harm. The context helps in determining the meaning. ALSSALAMA means the dissociation from aggression in this context and that is peace.
Fama: then not
jaAAala: He made
Note: the root is J-Ain-L and it means making or to make. JaAAaLA is an action that is completed. It means: the action of making the object (Sabeelan= apth) by the subject (Allah, coming up).
Allahu: Allah
Lakum: to you (plural)/ for you
AAalayhim: upon them/ on them
Sabeelan: a path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELAN is the flowing water or the path of. It takes the meaning of path or even the trip on the path.

Salaam all and have a great evening

Hussein

4:89

Salaam all,

This is 4:89
وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا
Waddoo law takfuroona kama kafaroo fatakoonoona sawaan fala tattakhithoo minhum awliyaa hatta yuhajiroo fee sabeeli Allahi fain tawallaw fakhuthoohum waoqtuloohum haythu wajadtumoohum wala tattakhithoo minhum waliyyan wala naseeran

The aya says:
They loved that you (plural) reject as they rejected then you become equal. So, do not take from amongst them guardians, protégés until they migrate in Allah’s path. So, if they did not, then engage them in fighting and kill them where you encounter them. And do not take from amongst them guardian, protégés and not supporter.

My personal note:
The context of this Aya and the ones that come after it seem to suggest that the Munafiqeen= hypocrites that are mentioned in this passage are people who may have declared Islam to some of the Muslims but continued to live in Mecca or be strongly associated with the people of Mecca, and living the life and practices of the non believers of that city, including persecution of the Muslims who were unable to leave the city and aiming for destruction of the Muslim state in Medina by any means, including fighting and killing.

The order came to engage those people in fighting that may lead to their death, even if they were supposedly Muslim. Their option is to abandon Mecca and come to Medina, or at least abandon clearly the major practices of the city, including fighting and killing the Muslims as comes in the coming Ayat.

The passage “Khuthoohum waoquloohum= Engage them and kill them” is understood as fighting them in battle including not hesitating to kill them if they were fighting alongside the non believers against the Muslims. It is not understood as assassinate them or kill them in a vigilante fashion. This is because vigilantism was never the practice of the Prophet (pbuh) nor his companions. They never trapped anyone and kill them and they never killed anyone in a vigilante fashion. That is why this Aya cannot be understood differently from the prophet (pbuh) and his companions. They did fight and kill in battle only. There is a hadeeth where a Muslim beat the unbeliever in battle and was ready to kill him, the unbeliever then declared Shahada (There is no god but Allah and Muhammad is his messenger). The Muslim killed him. When the news came to the prophet (pbuh), he asked the Muslim: Why did you kill him since he said Shahada? The response was because I thought he did it to preserve his life. The prophet responded: Did you know what is in his heart?

So, this rule also applies to the non believers as well as to the Munafiqeen if they declared Shahada in that situation and hajaroo= abandoned their old way which included fighting and killing Muslims.

The next Aya will bring more explanation and context to this.

Translation of the transliterated words:

Waddoo: they loved
Note: the root is W-D-D and it means proper love or genuine love. WADDOO is an action that is completed. It means: the action of loving happened by the subject (third person plural).
Law: if (with skepticism)/ that
Takfuroona: you (plural) reject/ discard
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. TAKFUROONA is an action that is being completed or will be completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) is happening or will be happening by the subject (second person plural).
Kama: as
kafaroo: they rejected/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
Fatakoonoona: then you (plural) become/ happen to be
Note: Fa means then or therefore or so. TAKOONOONA is derived from the root K-W-N and it means being. TAKOONOONA is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (second person plural). This in turn means: You become or you happen to be.
Sawaan: equal/ at same level
Note: the root is S-W-Y and it means balance or equality. SAWAAN suggests a balance between two entities and in this context it suggests equality or being at the same level.
Fala: then not
Tattakhithoo: take for yourselves/ take
Note: the root is Hamza-KH-TH and it means to take. TATTAKHITHOO is an action that is being completed or will be completed. It means: the action of taking the object (awliya- guardians) for oneself is being made to happen or will be made to happen by the subject (second person plural).
Minhum: from them/ from amongst them.
Awliyaa: guardians/ protégés/ guardians and protégés
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. AWLIYAA is either the one who is a guardian or the one who receives guardianship of another or both. In this context, guardian and protégé apply. Therefore I used both.
Hatta: until
Yuhajiroo: they migrate/ move on and abandon/ abandon
Note: the root is H-J-R and it means moving on through leaving or abandoning an entity. This entity can be someone or something or some place and so forth. YUHAJAROO is an action that is being completed or will be completed. It means: the action of moving on and leaving behind an entity is happening or will be happening in an interactive manner by the subject (third person plural) to an object that is undeclared (therefore opening it to wider degree of interpretation since the object can be a location or a people and their way of life or just a way of life and so on).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Fain: so if
Tawallaw: did otherwise/ decided not to/ followed their own direction instead/ followed another direction
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. TAWALLAW is an action that is completed that is derived from the root. It means: the action of making oneself follow own direction with one’s own guarantee, happened by the subject (third person plural). This is used here to mean directing oneself away from what is offered and the guarantee that is offered. In this context, it carries the meaning of sticking to the old ways and animosity of the Muslim community.
Fakhuthoohum: then take them/ then attack them/ then engage them in a fight
Note: Fa means then or therefore or so. KHUTHOOHUM is derived from the root Hamza-KH-TH and it means to take. KHUTHOOHUM is an order or a request addressed to a group. It means: take them and in here it take the shape of attack or engaging them in a fight.
Waoqtuloohum: and kill them/ fatally injure
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. OQTULOOHUM is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. OQTULOOHUM is an order or a request that is addressing a group. It means: Kill them or fatally injure them.
Haythu: wherever
Wajadtumoohum: you (plural) find them/ encounter them
Note: WAJADTUMOOHUM is derived from the root W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. WAJADTUMOOHUM is an action that is derived from the root. It means: the action of finding happened by the subject (second person plural). Although the form of the verb is in the past, the fact that it is conditional by the haythu=wherever, it takes the shape of Where you find them or encounter them rather than the past form of the verb.
Wala: and not
Tattakhithoo: take for yourselves
Note: the root is Hamza-KH-TH and it means to take. TATTAKHITHOO is an action that is being completed or will be completed. It means: the action of taking the object (awliya- guardians) for oneself is being made to happen or will be made to happen by the subject (second person plural).
Minhum: from them/ from amongst them
Waliyyan: guardian/ protégé/ guardian and protégé
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYAN is either the one who is a guardian or the one who receives guardianship of another or both. In this context, it takes the meaning of guardian and protégé.
Wala: and not/ including not
Naseeran: supporter
Note: the root N-Sad-R and it means aid or help at a time of need. NASEERA means: supporter or helper at the time of need.

Salaam all and have a great day.

Hussein

4:88

Salaam all,

This is 4:88
فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً
Fama lakum fee almunafiqeena fiatayni waAllahu arkasahum bima kasaboo atureedoona an tahdoo man adalla Allahu waman yudlili Allahu falan tajida lahu sabeelan

The Aya says:
So what about you having in the hypocrites two groups?! And Allah turned them upside down because of what they earned. Do you (plural) seek to guide whom Allah made lost?! And whomever Allah makes lost, then you (singular) will never find for him a path.


My personal note:
The Aya touches on important issues. First is the issue of Munafiqeen which I translated as hypocrites. The term munafiqeen applies to anyone who declares Islam while hiding rejection of Islam. This rejection can be complete or partial and it can be completely hidden, or apparent in degrees. The context of this Aya suggests that the term munafiqeen was used for people who apparently showed their rejection in one way or another, while still declaring Islam. The reason is that their actions caused the division of the Muslims into two groups in how to deal with them. The context becomes clearer in the next few Ayat.

The other issue that is being mentioned is this: Does God cause people to become misguided? The answer is yes, if they deserved it or asked for it. The aya here brings the reason why God caused them to be misguided. It is by what they earned in moving towards misguidance and in abandoning Taqwa= consciousness of God. This is the message to all of us to move in Taqwa= consciousness of God, so that God will move us towards guidance and away from misguidance.


Translation of the transliterated words:
Fama: then what/ so what
Lakum: to you (plural)/ belongs to you
Note: MA LAKUM is a form of sentence that poses a question with the meaning: What is happening with you? What is going on? and so forth.
Fee: in
Almunafiqeena: the hypocrites/ the ones who claim safety in God while they are otherwise.
Note: the root is N-F-Qaf and it means tunnel in the concrete sense. This is then used to mean anything that is tunneled from one place to another as in having an apparent picture that is different from the hidden one. Another is tunneling you money to another destination as in giving some of your money to charity or so forth. Here, it is used for the apparent being different from the hidden. ALMUNAFIQEEN in this context are the ones who declare Iman (safety in God) while in truth, they are otherwise.
Fiatayni: two groups
Note: the root is F-Hamza-Y and it means in concrete, hitting an entity so that it becomes divided in two. Conceptually, it is used for groups because of the division. FIATAYNI means two groups.
waAllahu: and Allah/ while Allah
arkasahum: made them turn upside down/ made them return where they started
Note: the root is R-K-S and it means turning an entity upside down. Conceptually, it is used for many things including return an entity to where it came from in a humiliating way and so on. ARKASAHUM is an action that is completed. It means: the action of making the object (HUM= them and points to the hypocrites) turn upside down or return to what they came from happened by the subject (third person singular pointing to Allah).
Bima: by what/ with what/ because of what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Kasaboo: they earned/ gained
Note: the root is K-S-B and it means earning or collecting. KASABOO 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 plural).
Atureedoona: Do you (plural) seek? Want?
Note: ATUREEDOONA is derived from the root R-W-D and it means in 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. ATUREEDOONA is a question about an action that is being completed or will be completed that is derived from the root. It means: Do you (plural) seek or want?
An: that
Tahdoo: you (plural) guide
Note: The root is H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. TAHDOO is an action that is being completed or will be completed. It means: the action of guiding the object (man= who, coming up) is happening or will be happening by the subject (second person plural).
Man: who
Adalla: He made lost
Note: the root is Dhad-L-L and it means getting lost as in lost the road or losing something. ADALLA is an action that is completed. It means: the action of making the object (man=who) loose the path or become misguided happened by the subject (third person singular pointing to Allah, coming next).
Allahu: Allah
Waman: and whoever
Yudlili: He makes lost
Note: the root is Dhad-L-L and it means getting lost as in lost the road or losing something. YUDILLI is an action that is being completed or will be completed. It means: the action of making the object (man=who) loose the path or become misguided is happening or will be happening by the subject (third person singular pointing to Allah, coming next).
Allahu: Allah
Falan: then never
Tajida: will you (singular) find
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. TAJIDA is an action that is derived from the root. It means: the action of finding is happening or will be happening by the subject (second person singular).
Lahu: to him/ for him
Sabeelan: a path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELAN is the flowing water or the path of. It takes the meaning of path or even the trip on the path.

Salaam all and have a great day.

Hussein

4:87

Salaam all,

This is 4:87
اللّهُ لا إِلَـهَ إِلاَّ هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثًا
Allahu la ilaha illa huwa layajmaAAannakum ila yawmi alqiyamati la rayba feehi waman asdaqu mina Allahi hadeethan

The Aya says:
Allah, none is worthy of worship except HE. He will indeed gather you (plural) to the Day of Judgment, no doubt in it. And who is better than Allah in informing of happenings?!

My personal note:
HADEETH carries the meaning of the happening of things and also informing of happenings whether past, present or future. In this context, it carries the meaning of informing of happenings. There is none that is more truthful than Allah in informing us of those happenings.

Translation of the transliterated words:
Allahu: Allah
La: no
Ilaha: God/ one worthy of worship
Note: the root is Hamza-L-H and it means God or one who is worthy of worship. ILAHA means God.
Illa: except/ if not
Note: literally it means if not and it is used to point to exceptions.
Huwa: He
layajmaAAannakum: He will indeed gather you (plural)
Note: the root is J-M-Ain and it means gather the different parts together or putting things together. LAYAJMaAAaNNAKUM is an action that will be completed with strong emphasis. It means: the action of gathering together the object (second person plural) will indeed or emphatically happen by the subject (third person singular pointing to Allah).
Ila: to
Yawmi: day of
Note: YAWMI is derived from the root Y-W-M and it means day. YAWMI means day of.
Alqiyamati: the standing/ the rising
Note: the root is Q-W-M and it means standing upright. ALQIYAMATI is the standing upright or upright standing. This is a term that is used for the day of judgment because we all stand in front of GOD. YAWMI ALQIYAMATI is the judgment day.
La: no
Rayba: doubt/ disturbance
Note: the root is R-Y-B and it means doubt mixed with disturbance or suspicion of untruth. RAYBA means doubt or disturbance or a combination of the two. Conceptually, the two are related because bad doubt is something that disturbs and removes stability and calm.
Feehi: in him (Day of Judgment)
Waman: and who
Asdaqu: more truthful
Note: the root is Sad-D-Qaf and it means truth in word or deed. When it is in deed, it takes the shape of charity as the act of truthfulness or that charity is considered giving what truly belongs to the ones who receive it. ASDAQU means more truthful.
Mina: of/ from/ than
Allahi: Allah
Hadeethan: happening/ saying/ news/ actions/ informing of happenings
Note: The root is Ha-D-TH and it means to happen for the verb and happening for the noun. This is conceptually then extended to many different understandings that are linked to the context. They carry the meanings of happenings as news, or sayings or new developments or all, as long as the context of the sentence allows it. HADEETHAN here carries the conceptual meanings of informing of happening, which covers informing of sayings and actions of Allah or of people.

Salaam all and have a great day.

Hussein

4:86

Salaam all,

This is 4:86
وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا
Waitha huyyeetum bitahiyyatin fahayyoo biahsana minha aw ruddooha inna Allaha kana AAala kulli shayin haseeban

The Aya says:
And if you (plural) were greeting by a greeting, then greet by more beautiful than her, or return her. Indeed, Allah is, on every entity, accounting.

My personal note:
This Aya is in many ways self explanatory.

Translation of the transliterated words:


Waitha: and if/ when
Huyyeetum: you (plural) were greeted
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. HUYYEETUM is an action that is completed. It means: the action of greeting the object (second person plural) happened by an undeclared subject.
Bitahiyyatin: by a greeting
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. TAHIYYATIN is derived from the root Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. TAHIYYATIN means a greeting.
Fahayyoo: then greet
Note: FA means then or therefore or so. HAYYOO is derived from the root Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. HAYYOO is an order a request addressed to a group. It means: greet.
Biahsana: by better/ by more beautiful
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. AHSANA is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. AHSANA means more beautiful or better.
Minha: than her
Aw: or
Ruddooha: return it
Note: RDDOOHA is derived from the root R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. RUDDOOHA is an order or request to action addressing a group of people. It means: make the object (HA= her pointing to the greeting) return to where it needs to go, which suggests greeting with the same greeting.
Inna: indeed
Allaha: Allah
Kana: Happened to be
Note; KANA is derived from the root 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 pointing to Allah). This in turn means: He was or He happened to be.
AAala: upon/ on
Kulli: every/ each
Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity.
Haseeban: measurer/ upholder of account/ accounting
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. HASEEBAN is the one who measures or calculates well or the one who upholds the account.

Salaam all and have a great day.

Hussein

4:85

Salaam all,

This is 4:85
مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا وَكَانَ اللّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا
Man yashfaAA shafaAAatan hasanatan yakun lahu naseebun minha waman yashfaAA shafaAAatan sayyiatan yakun lahu kiflun minha wakana Allahu AAala kulli shayin muqeetan

The Aya says:
Whoever makes a beautiful intercession, will have a portion of it. And whoever makes an ugly intercession, will have a share of it’s responsibility. And Allah happened to be nourishing upon every entity.

My personal note:
The Aya gives an important rule for us. It tells us that when we recommend on behalf of someone then it is a responsibility that we will have to carry. If the recommendation is good and the person deserves it, then God likes it, while if it is not then we carry part of the responsibility as well.

This rule is often understood as pointing to intercession on the Day of Judgment, where Allah is telling all, that you should not intercede or recommend to God, except those who deserve to be recommended. However, it applies to every day life.

The Aya ends with telling us, that God takes care of every thing and everybody and He provides us what maintains us.

Translation of the transliterated words:
Man: who/ whomever
yashfaAA: recommends on behalf of another/ intercedes on behalf of another.
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). YASHFaAA is an action that is being completed. It means: the action of recommending or interceding on behalf of an object (undeclared) is happening or will be happening by the subject (third person plural).

shafaAAatan: intercession/ recommendation
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). SHAFaAAaTAN is what makes an odd number even in a concrete fashion. This means partnership with one person to help for time of need, and in this area some form of intercession on behalf of someone or recommendation as the type of partnership.
Hasanatan: good/ beautiful
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATAN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Yakun: will happen to be/ happens to be
Note: the root is K-W-N and it means being. YAKUNI is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third personal singular). This in turn means: He happens to be
Lahu: to him/ belongs to him
Naseebun: A part/ A portion
Note: The root is N-Sad-B and it means something elevated that it can be seen. It then can take many other meanings as in pursuit of something elevated, uphill or difficult and tiring effort and a worshipped stature since it is usually elevated or pursued. NASEEB is used to mean a portion or part of something. When one places an entity on an elevated area, then it is ready to be picked by some and that may be the relation to portion to be picked and so on
Minha: of her (the recommendation or intercession).
Waman: and whoever/ while whoever
yashfaAA: recommends on behalf of another/ intercedes on behalf of another.
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). YASHFaAA is an action that is being completed. It means: the action of recommending or interceding on behalf of an object (undeclared) is happening or will be happening by the subject (third person plural).

shafaAAatan: intercession/ recommendation
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). SHAFaAAaTAN is what makes an odd number even in a concrete fashion. This means partnership with one person to help for time of need, and in this area some form of intercession on behalf of someone or recommendation as the type of partnership.
Sayyiatan: ugly/ hated
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATAN is the ugly or hated deed or any ugly or hate worthy entity.
Yakun: will happen to be/ happens to be
Note: the root is K-W-N and it means being. YAKUNI is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third personal singular). This in turn means: He happens to be
Lahu: to him/ belongs to him
Kiflun: share of responsibility
Note: The root K-F-L and it means behind/pelvis or what protects the pelvis, as in the matt that one sits on when riding the horse or a camel and so forth. It is extended according to the plane of thought to mean protection and taking care of or be responsible for the welfare of. KIFLUN is a share of responsibility.
Minha; of her/ from her
Wakana: and happened to be
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root 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 pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
AAala: upon/ on
Kulli: every/ each
Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity.
Muqeetan: maintaining/ providing/ nourishing
Note: the root is Qaf-W-T and it means in concrete usage: what maintains the human or animal or otherwise of food and drink and so on. Conceptually, it carries the idea of provision, nourishment and maintenance. MUQEETAN is the one who provides the nourishment or maintenance.

Salaam all and have a great day.


Hussein

4:84

Salaam all,

This is 4:84
فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً
Faqatil fee sabeeli Allahi la tukallafu illa nafsaka waharridi almumineena AAasa Allahu an yakuffa basa allatheena kafaroo waAllahu ashaddu basan waashaddu tankeelan

The Aya says:
Then physically fight (O Muhammad), in Allah’s path. Only your own self is accountable. And strongly encourage the ones who made themselves safe (in Allah and His message). Perhaps, that Allah will hold back the fighting power of those who rejected. And Allah has more fighting power and stronger in showing bad consequences.

My personal note:
We covered the issue of fighting in Allah’s path and that it is the fight to remove active obstacles in the path of Allah’s message. The Aya here, touches the obligation upon the messenger and that He is only accountable to what he is asked to do and that is fight and strongly encourage his followers to fight.
The Aya then covers the intent of this fighting and it is always important to understand intent because the order cannot be unlinked from the intent. It is to hold back the harshness and toughness of the rejecters of the message. As mentioned earlier, to remove the active obstacles to the message.

The Aya ends up by reminding us that Allah is stronger than those who stand blocking His path. Allah is also more effective in causing bad consequences to human actions or inactions.

Translation of the transliterated words:
Faqatil: then physically fight (singular)
Note: FA means then or therefore or so. QATIL is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATIL is an order to a person but can be understood as addressing each individual in a group. It means: engage in the action mentioned above in an interactive manner. This carries the meaning of a physical fight where the two groups are involved in potentially physically killing each other.
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
La: not
Tukallafu: obliged/burdened/ obligatorily burdened/ holding accountableNote: the root is K-L-F and it means a certain rash that comes on the face with reddish brown color. This is the concrete and it means conceptually, attachment since the person is stuck with that rash and obligation and it can mean a burden that the person is supposed to carry. TUKALLAFU is an action that is completed. It means: the action of burdening/ holding accountable or obligating an object (nafsaka= yourself) happened by an undeclared subject.illa: except/ if not
Nafsaka: yourself
Note: NAFSAKA 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. NAFSA means self of. KA means you (singular).
Waharridi: and strongly encourage/ and shame in case of lack of action/ inform of poor consequences in lack of action
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. HARRIDI is derived from the root Ha-R-Dhad and in the form of HARAD it means the entity that is in poor shape. HARRIDI is an order or a demand to a singular. It means: strongly encourage an action/ make it shameful if they did not act. It’s relationship with the entity in poor shape comes from making them aware that their lack of action makes them in poor shape and so forth.
Almumineena: the ones who made themselves safe
Note: the root Hamza-M-N and it means safety. ALMUMINEENA means ones who make themselves safe.
AAasa: perhaps
Allahu: Allah
An: that
Yakuffa: He holds back/ He stops
Note: the root is K-F-F and it means the palm of the hand. This then can take several conceptual meanings including hold back, if the palm is closed and so on. YAKUFFA is an action that is being completed or will be completed. It means: the action of making the object (basa= hardness/ power) desist or stop is happening or will be happening by the subject (third person singular pointing to Allah).
Basa: hardness of/ fighting power of/ toughness of
Note: the root is B-Hamza-S and it means lion for concrete. The word is used to mean hardship or hard depending on the situation. BASA means the hardness and that is used to mean Fight or fighting power of because of the hard time all have with it.
Allatheena: those who
Kafaroo: rejected (Allah and His message)/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
waAllahu: and Allah/ while Allah
ashaddu: more tight/ more intense
Note: the root is SH-D-D and it means tightening something or making it harder or more firm. ASAHDDU means tighter or harder or more intense.
Basan: toughness/ hardness/ fighting power
Note: the root is B-Hamza-S and it means lion for concrete. The word is used to mean hardship or hard depending on the situation. BASAN means the hardness/ toughness and that is used to mean Fight or fighting power of because of the hard time all have with it.
Waashaddu: and more tight in/ intense in
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ASHADDU is derived from the root SH-D-D and it means tightening something or making it harder or more firm. ASAHDDU means tighter or harder or more intense.
Tankeelan: making of tough consequences
Note: the root is N-K-L and it means to avoid something or doing something due to witnessing or clear knowledge of the bad consequences. Conceptually, it carries the meaning of avoidance and of tough consequences to actions or words and so forth. TANKEELAN is the making of those tough consequences, so they will work as a reminder to do what needs to be done or avoid what needs to be avoided.

Salaam all and have a great evening.

Hussein

4:83

Salaam all,

This is 4:83
وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً
Waitha jaahum amrun mina alamni awi alkhawfi athaAAoo bihi walaw raddoohu ila alrrasooli waila olee alamri minhum laAAalimahu allatheena yastanbitoonahu minhum walawla fadlu Allahi AAalaykum warahmatuhu laittabaAAtumu alshshaytana illa qaleelan

The Aya says:
And if came to them a matter of safety or fear, they announced it. And if they referred it to the messenger and to the people of authority amongst them, then those who thoroughly analyze it amongst them would have known it. And if not for Allah’s blessing upon you (plural) including His mercy, then you (plural) would have followed Satan except for a few.

My personal note:
This aya mentions that when a certain piece of news that is of significance in matters of safety or fear is become available, then the prudent thing to do is share with people who can understand it and it’s significance before announcing it. It may also signify that the people who announce such important matter are the people of authority, rulers or scholars and so forth.


The Aya continues by pointing to us one important blessing from Allah. It is that He prevents the good percentage of us from joining and following Satan and his ways.

Translation of the transliterated words:
Waitha: and if/ when
Jaahum: came to them
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAA is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (thir person singular pointing to AMR=matter) to the object HUM which means: them.
Amrun: matter/implement
Note: The root is Hamza-M-R and it means ordering something and the implementation of it. Sometimes it attains the implementation part or matter as in personal matter and so forth, and at times it is the order and implementation of the order, depending on the situation in the sentence. AMRUN in this context means matter or implement.
Mina: of/ from
Alamni: the safety
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. ALAMNI means the safety.
Awi: or
Alkhawfi: the fear
Note: the root is KH-W-F and it means fear. ALKHAWFI means the fear.
athaAAoo: they announced/ they let be known
Note: the root is TH-Y-Ain and it means making something known or announced. ATHaAAoo is an action that is completed. It means: the making of the object (bihi= by it, the matter of fear or safety) known and announced happened by the subject (third person plural).
Bihi: by him/ With him
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. HI means him and it points to the matter of fear or safety.
Walaw: and if/ while if
Raddoohu: they returned him/ they referred him
Note: RADDOOHU is derived from the root R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. RADDOOHU is an action that is completed. It means: the making of the object (HU= him pointing to the matter) return to another object (ALRRASOOLI= the messenger, coming up) happened by the subject (third person plural).
Ila: to
Alrrasooli: the messenger/ the envoy
Note: ALRRASOOLI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLI means the envoy or the messenger.
Waila: and to
Olee: people of
Alamri: the ordering/ the implementation/ the ordering and implementation/ the leadership
Note: the root is Hamza-M-R and it means ordering something and the implementation of it. ALAMRI is the order or the implementation or both at the same time. OLEE AL AMRI are the people of the ordering and implementation. This suggests the people in leadership positions whether political, judicial, religious and so on.
Minhum: of them/ amongst them
laAAalimahu: then would have known him
Note: La means then or therefore. AAaLIMAHU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLIMAHU is an action that is completed. It means: the action of knowing the object (HU= him and points to the matter of safety or fear) happened by the subject (third person plural).

Allatheena: those who
Yastanbitoonahu: extract him/ study him thoroughly to see what is beyond it
Note: the root is N-B-TTA and it means digging for water and reaching the water level. It is used conceptually to mean extraction and search deeply and also deep study according to the context of the sentence. YASTANBITOONAHU is an action that is being completed or will be completed. It means: the action of extracting or studying the object (HU=him and points to the matter of safety or fear) thoroughly to see what is beyond it is happening by the subject (third person plural).
Minhum: amongst them
Walawla: and if not/ while if not for
Fadlu: bounty of/ favor of/ abundance of
Note: the root is F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADLU means: overflowing of good of or provision of more goodness than is required to cover the needs so that there will remain more of it left.
Allahi: Allah
AAalaykum: upon you (plural)
Warahmatuhu: and His mercy
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. RAHMATUHU is derived from the root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATU is the womb-like mercy of. HU means him and it points to Allah.
laittabaAAtumu: then you (plural) would have joined and followed/ followed
Note: LA means then. ITTABaAATUMU is derived from the root root T-B-Ain and it means following footsteps or following behind, or joining and following. ITTABaAATUM is an action that is completed. It means: the action of making oneself follow the object (alshshaytana= satan) happened by the subject (second person plural).
Alshshaytana: : Satan/ the one that is displaced from God’s mercy and works on displacing others.
Note: the root is SH-Ta-N and it means in one of the concrete meanings the long rope and in another the long rope at the well that one uses to get the bucket out of the water. The term is used to mean far and away (in all the planes of thought) as the long rope and it is also used for displacement or pulling away, as a parallel to the rope that pulls the bucked out of the water. ALSHAITAN is the one who is far or away (from God’s mercy) and who works at pulling others away through his long “rope”. It is the word used from Satan.
Illa: if not/ except
Note: literally it means if not and it is used to point to exceptions.
Qaleelan: a little/ a few
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELAN is little or few in quality and in quantity.

Salaam all and have a great evening

Hussein

4:82

Salaam all,

This is 4:82
أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا
Afala yatadabbaroona alqurana walaw kana min AAindi ghayri Allahi lawajadoo feehi ikhtilafan katheeran

The Aya says:
Won’t they study the Qur’an thoroughly, and if it were from other than Allah, then they would have found in it lots of self contradiction.

My personal note:
There are some important points here:
1- That humans will perceive very few self contradictions in the Qur’an, and this would be a proof of it’s provenance from God.
2- One would then say, but God’s work should not have any self contradiction. The answer is that it is true and there is no self contradiction in the Qur’an. However, the Aya points to human perception and humans may perceive self contradiction, although very little, in the Qur’an. This perception of self contradiction is often easily removed through further study and contemplation. This point adds to the depth of the statement, because it does not talk about absolute reality, no contradiction, but about human perception of it.
3- It also brings to our attention that human works will always have many self contradictions and this should help us in scientific and other than scientific study and critique.

Translation of the transliterated words:
Afala: Don’t?!/won't?!
Note: this is a question and also a an exclamation
Yatadabbaroona: thoroughly study/ study to the end
Note: the root is D-B-R and it means the end of an entity in a conceptual manner. This could be the behind of the entity or it could be the conclusion of a matter or business and so forth. YATADABBAROONA is an action that is being completed or will be completed. It means: the action of taking the object (AlQur’an= the Qur’an) to the end is happening or will be happening by the subject (third person plural). Here, taking the Qur’an to the end takes the meaning of thoroughly study it all, or study it all and not part of it.
Alqurana: The Qur’an
Note: the root is Qaf-R-Hamza and it means reading/ reciting or collecting. According to Lisan Al Arab the collecting is the origin of the word. One other concrete word is Menses because it is shedding of the collected blood. The Qur’an therefore means exposure of the collected speech through reading or recitation. AL Qur’an is therefore the collected speech of GOD and that is shared through reading it or listening to it’s recitation or otherwise.
Walaw: and if
Kana: he (the Qur’an) was/ 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 was or He happened to be
Min: from/ of
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
ghayri: other than
Note: GHAYRI is derived from the root GH-Y-R and it means other or different from. GHAYRI means different or other than.
Allahi: Allah
Lawajadoo: then they would have found
Note: LA means then or therefore. WAJADOO is derived from the root W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. WAJADOO is an action that is derived from the root. It means: the action of finding happened by the subject (third person plural).
Feehi: in him (Qur’an)
Ikhtilafan: self contradiction/ difference with itself
Note: IKHTILAF is derived from the root KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. IKHTILAF is the process of putting one entity behind another in time or place or thought or otherwise. In this context, it talks about the one part of the book differing with another or self contradiction.
Katheeran: lots/ many
Note: the root is K-TH-R and it means many or numerous in all the planes of thought. KATHEERAN means: numerous or many or a lot.

Salaam all and have a great day.


Hussein

4:81

Salaam all,

This is 4:81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً
Wayaqooloona taAAatun faitha barazoo min AAindika bayyata taifatun minhum ghayra allathee taqoolu waAllahu yaktubu ma yubayyitoona faaAArid AAanhum watawakkal AAala Allahi wakafa biAllahi wakeelan

The Aya says:
And they say Obeisance, so when they leave from your place, a group of them manipulated, in private, what you (O Muhammad) say to otherwise. While Allah registers what they manipulate, therefore move away from them and make Allah your guarantor, and Allah is sufficient of guarantor.

My personal note:
WAKEEL is a guarantor. The concept has a little more depth than just guarantee. It takes in it that the person does what he or she can or need to do and then the completion of what they have no control of is upon Allah. Therefore, it takes the meaning of completer of the task to where it needs to be and therefore guaranteeing of the most appropriate results.

In terms of human interaction, a WAKEEL is the person who will also try to guarantee the best results and the best interest of the person who is under his or her guarantee.

Translation of the transliterated words:
Wayaqooloona: and they say/ communicate
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAQOOLOONA is derived from the root Qaf-W-L and it means saying in any way possible. 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). This, in turn means: they say or communicate.
taAAatun: obeisance/ willing compliance
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. TaAAaTUN means obeisance or willing compliance.
Faitha: so when/ if
Barazoo: they came out
Note: B-R-Z and it means wide exposed spaces. In a conceptual manner, it is used for becoming apparent after having been in-apparent or coming out. BARAZOO is an action that is completed. It means: the coming out or becoming apparent/exposed happened by the subject (third person plural). In this context, it carries coming out to the outside.
Min: from
AAindika: at/ at your (singular) place
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you. The context points to the place.
Bayyata: changed/ manipulated in private or secret
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. BAYYATA is an action that is completed. It means: the making of shelter happened by the subject (third person singular pointing to TAIFATUN= a group). The context here makes the shelter more of acts of manipulation or change of what is said to them in secret or in privacy of their shelter, which would be the place where they feel safest to scheme.
Taifatun: a group
Note: the root is TTa-W-F and it means to go around something in circles so that you get the feeling that you surround it. This is the concrete meaning and the abstract can be related to it especially the meaning of knowing something very well and being keen about it. TAIFATUN is a circle in a conceptual manner. In the context of this Aya, it takes the meaning of a group.
minhum: of them/ from them/ amongst them
ghayra: other than
Note: GHAYRA is derived from the root GH-Y-R and it means other or different from. GHAYRA means different or other than.
Allathee: the thing/ the one
Taqoolu: you (singular) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. TAQOOLU is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (second person singular pointing to the prophet).
waAllahu: and Allah/ while Allah
yaktubu: writes/ registers
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood often as writing because writing is the putting together of letters, words and ideas. YaKTUBU is a verb form that is derived from the root and this being completed or will be completed. It means: writing of the object (ma YUBAYYITOONA=what they privately manipulate) is happening or will be happening by the subject (third person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries the meaning of documentation and registry.
Ma: what
Yubayyitoona: they privately manipulate/ scheme
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. YUBAYYITOONA is an action that is being completed or will be completed. It means: the making of shelter is happening or will be happening by the subject (third person plural). The context here makes the shelter more of acts of manipulation or change of what is said to them in secret or in privacy of their shelter, which would be the place where they feel safest to scheme.
faaAArid: then move away/ them avoid/ make width
Note: Fa means then or therefore or so. aAARID i s derived from the root Ain-R-Dhad and it means width. As a conceptual meanings it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. aAARIDOO is an order or a request addressing a group of people. It means: make width. This word will then combine with the next to become meaningful. The meaning becomes, move away/ avoid/ leave alone.
AAanhum: away from them
Watawakkal: and make guaranteeing
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. TAWAKKAL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. TAWAKKAL is an order for action that is addressing a singular. It means: make yourself entrust on the object (Allah coming up).
AAala: upon
Allahi: Allah
TAWAKKAL AAaLA Allah means: make Allah your guarantor.
Wakafa: and sufficient
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ 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. If it is an object of the action then it makes it stronger. ALLAH is Allah
Wakeelan: guarantor
Note: the root is W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. WAKEEL is the guarantor which includes takes care of matter to completion and also protection and so on.

Salaam all and have a great day.


Hussein

4:80

Salaam all,

This is 4:80
مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
Man yutiAAi alrrasoola faqad ataAAa Allaha waman tawalla fama arsalnaka AAalayhim hafeethan

The Aya says:
Whoever willingly obeys the messenger then he indeed willingly obeyed Allah. And whoever follows otherwise then We have not sent you (O Muhammad) upon them (as) safe keeper.

My personal note:
The Aya established that obeying Allah happens through obeying his envoy and messenger to us. This is because the message from Allah cannot come but through the messenger.

The Aya continues that for those who decide not to obey Allah and his messenger, then it is not the job of the messenger to hold onto them or safe keep them. That is their job. The job of the messenger is to deliver the message and to explain it and implement it. The job of the receiver is to follow.

This brings the principle of Islamic law: the extreme respect for the privacy of individuals. So punishments are always done on public acts of breaking the law and not private acts of breaking the law. This is because although the Muslim state is not a safe keeper of an individual who acts against his or her own good, it is the safe keeper of other individuals and the society from the harm or potential harm done by others in the public sphere.

Translation of the transliterated words:

Man: who
yutiAAi: obeys/ willingly comply with
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. YUTiAAi is an action that is being completed or will be completed. It means: the action of obeying or willingly complying with the object (Alrasool= the messenger/envoy) is happening or will be happening by the subject (third person singular).
Alrrasoola: the messenger/ the envoy
Note: ALRRASOOLA is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLA means the envoy or the messenger.
Faqad: then indeed
ataAAa: obeyed/ willingly complied with
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. ATaAAa is an action that completed. It means: the action of obeying or willingly complying with the object (ALLAH) happened by the subject (third person singular).
Allaha: Allah
Waman: and whoever
Tawalla: moved away/ refused/ followed his own direction instead
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. TAWALLA is an action that is completed that is derived from the root. It means: the action of making oneself follow own direction with one’s own guarantee, happened by the subject (third person singular). This is used here to mean directing oneself away from what is offered and the guarantee that is offered. In this context, it carries the meaning of disobeying the messenger for his or her own direction.
Fama: then not
Arsalnaka: We sent you (singular)/ envoyed you
Note: ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
AAalayhim: on them/ upon them
Hafeethan: safe keeper
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. In one word, the concept of safe keeping comes to mind. This concept of safe keeping will then depend on the context to understand it’s specific meaning in the sentence. HAFEETHAN means safe keeper.

Salaam all and have a great day.

Hussein

4:79

Salaam all,

This is 4:79
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا
Ma asabaka min hasanatin famina Allahi wama asabaka min sayyiatin famin nafsika waarsalnaka lilnnasi rasoolan wakafa biAllahi shaheedan

The Aya says:
What hit you (O Muhammad) of good then from Allah, and what hit you (O Muhammad) of hated entity, then from yourself. And We sent you as envoy to the people, and Allah is sufficient as witness.

My personal note:
This aya touches on some important issues to be looked at in conjunction with the previous one. It raises some questions?

How does 4:78 say that all is from Allah, while this one says that the bad comes from “yourself”?

In the previous Aya we said that every thing comes from Allah directly or indirectly. If it comes indirectly from God, then we as people or other creation carry it’s more direct responsibility, even though it still has it’s connection to God indirectly. For example, the owner of a lab has his name as an author of a scientific article, because of his relatively indirect involvement, while the scientist working under him or her will carry the direct authorship. So, the two Ayat are not necessarily contradicting themselves.

The next question: What does from yourself mean?

This can be pointing to several things at the same time:
1- The person is responsible for the bad that hits him. An example would be in doing actions that necessitate them being hit by the bad that happened to them. This is a known idea by religious Jews and Christians and Muslims. The Muslim view here, is that the suffering that the person goes through will help cleanse the burden of sin, and helps forgive it. Therefore the suffering has a hidden blessing within the suffering.
2- The bad is bad because we feel bad when it happens. The self is the one that feels the badness and therefore the bad is mainly in our own perception through our own self. We see this everyday in the different things that make some of us suffer, while it does not affect others.
3- The self of a particular individual may need to go through some bad times as part of it’s growth and maturity and in order to help it reach the good. So, here, things may look bad, but can have a hidden blessing in them that help the future of some sort. An example would be the suffering that Joseph went through and that built his own Iman=safety in Allah.
4- It can be a test as happened in the order for Abraham to kill his son.

What is important is that there is not one only meaning or way to look at “bad from yourself” and one has to keep the wide coverage of this concept in view.

One will then ask another question: All those points about bad are true for the good that hits the person, then why does God take authority for the good and leave the bad to us as people?

The answer here is in:
1- In a sense, God suggests that the bad is linked to God only through indirect means, but the good is linked directly as well as indirectly to God.
2- Because the good that happens to us from god is more than what we deserve in our actions, and more than what we need to feel good and more than our selves need for their maturity. Because that generosity is not linked to our actions or needs or selves, then it is more linked to God through His generosity and mercy on us, than ourselves. The same is not true for the bad that hits us, because it is never more than what we deserve, or need for maturity or perception.

I end with the fact that we have to remember two main things:
1- God never burdens us with suffering that we cannot bear. This is what came to us from Aya 2:286. So, this reassures us that whatever bad hits us, then we can cope with it.
2- No matter how much suffering hits us, we are always blessed with so much more good that we will not only be able to cope with the suffering, but also be able to overcome, with God’s help.
Those two points are the message of Iman, the safety and trust in God and that He will not allow happen to us, except what is best for us.

I hope this helps and God knows best.

Translation of the transliterated words:



Ma: what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min hasanatin= of good or beauty).
Min: of/ from
Hasanatin: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATIN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Famina: then from/ of
Allahi: Allah
Wama: and what/ while what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min Sayyiatin= of bad or hated entity).
Min: of/ from
Sayyiatin: bad entity/ hated entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATIN is the ugly or hated deed or any ugly or hate worthy entity.
Famin: then from
Nafsika: yourself
Note: 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. NAFSI means self of. KA means you (singular).
Waarsalnaka: and We sent you (singular)/ and we sent you as envoy or messenger
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
Lilnnasi: to the people/ society
Note: LI means to. ALNNASI is derived from the root the root is Hamza-N-S and it means socializing. ALNNASI are the society or the people.
Rasoolan: messenger/ envoy
Note: RASOOLAN is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RASOOLAN means envoy or messengers.
Wakafa: and sufficient
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ 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. If it is an object of the action then it makes it stronger. ALLAH is Allah
Shaheedan: witness
Note: SHAHEED is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. SHAHEEDAN means witness or witnessing.

Salaam all and have a great day

4:78

Salaam all,

This is 4:78
أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا
Aynama takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tusibhum hasanatun yaqooloo hathihi min AAindi Allahi wain tusibhum sayyiatun yaqooloo hathihi min AAindika qul kullun min AAindi Allahi famali haolai alqawmi la yakadoona yafqahoona hadeethan

The Aya says:
Wherever you (plural) happen to be, death will reach you even if you were in well protected high castles. And if they are to be hit by an entity of beauty, they say: this is from Allah. And if they are to be hit by a hated entity, they say: this is from you (Muhammad). Say (O Muhammad): all is from Allah then what about those people, they do not nearly reach understanding of happening/ saying?!

My personal note:
This Aya touches on an interesting and important field of what hits us as people of good and bad. The answer is that it all comes from God. However, here, Muslim scholars understand this with detail. The issue is that the action of God can be direct or indirect through the actions of his creation. In this Aya God takes ownership of the direct and of the indirect. We as humans will always have to take ownership of our own actions, the direct and indirect.

The next question then comes: Why does God do to humans things that they hate, or that they consider bad or that hurt? The answers to this have to always take in consideration that God acts with His love, Mercy, Justice and Wisdom at the same time. This reassures the believer that whenever he or she is hit with something that he or she hates, then there is a hidden blessing in it from God and our job is to trust in the presence of this hidden blessing and move on. We should not dwell on our pain.

Translation of the transliterated words:


Aynama: Wherever
Takoonoo: you (plural) happen to be
Note: the root is K-W-N and it means being. TAKOONOO is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (second personal plural). This in turn means: you (plural) happen to be.
Yudrikkumu: will reach you (plural)
Note: the root is D-R-K and it means reaching. This is the conceptual meaning and it covers reaching time and place and also ideas or thoughts according to the context. YUDRIKKUMU is an action that is being completed or will be completed. It means: the action of reaching the object (KUMU= plural you) is happening or will be happening by the subject (third person singular pointing to ALMAWTU, coming up and it means death.)
Almawtu: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTU means the death or just death.
Walaw: even if
Kuntum: you (plural) happened to be
Note: the root is K-W-N and it means being. KUNTUM is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
Fee: in
Buroojin: high castles
Note: the root is B-R-J and in concrete it points to something that is high or cannot escape attention. It is given to things on top of a high place or to the constellations high in the sky and that cannot escape attention of the desert dwellers. Conceptually, the context determines the meaning. HERE, BUROOJ means high castles or apparently high and mighty castles.
Mushayyadatin: strongly built/ sealed holes or defects
Note: the root is SH-Y-D and it means in concrete what one covers the walls with in order to block all the holes between the bricks or stones and in order to complete the insulation from wind and rain. Conceptually, it covers the building being strongly built and not leaving any hole or defect, but sealed.
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Hasanatun: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATUN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Sayyiatun: a hate worthy or bad entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATUNN is the ugly or hated deed or any ugly or hate worthy entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindika: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you.
Qul: say/ communicate/ respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Kullun: each/ all
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 or every or all.
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Famali: so what to?!/ so what about?!
Haolai: those
Alqawmi: people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
La: not
Yakadoona: attempt/ reach/ nearly reach
Note: the root is K-Y-D and it means to plan and start doing something, but not clear if it was done or not/ to nearly do something. For the noun it means scheme. YAKADOONA is an action that is being completed or will be completed. It means: the action of nearly doing the object (Yafqahoona=understand) is happening or will be happening by the subject (third person plural).
Yafqahoona: understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOONA is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).
Hadeethan: happening/ saying/ news/ actions
Note: The root is Ha-D-TH and it means to happen for the verb and happening for the noun. This is conceptually then extended to many different understandings that are linked to the context. They carry the meanings of happenings as news, or sayings or new developments or all, as long as the context of the sentence allows it. HADEETHAN here carries the conceptual meanings of happening, which covers sayings and actions of Allah or of people.

Salaam all and have a great evening

4:77

Salaam all,

This is 4:77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً
Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waalakhiratu khayrun limani ittaqa wala tuthlamoona fateelan

The Aya says:
Have you (singular) not seen to those who were told hold back your hands, and establish and maintain prayer and make come charity? So when the physical fight was mandated upon them, then some of them fear the people as they fear Allah or more. And they said: Our nurturing Lord, why did you mandate on us the fighting? Why not delay us a little. Respond (Oh Muhammad): Matters of this life are a little and the next life is better for the one who acts consciously. And you (plural) will not be treated unfairly.

My personal note:
This Aya points to the order on the Muslims when they were in Mecca to hold back their hands. This is understood as a prohibition from a physical fight or any act of violence or force. They were however ordered to establish prayer. They were also ordered to do Zakat which is officially understood as mandatory charity. In it’s wider and still applicable understanding, it covers any act that brings fruition and maturity including charity, sharing knowledge and advice to do good and forbid evil.

This order still stands. Muslims who live in lands not ruled by Islamic law are still prohibited from using physical force or violence. This is also the understanding of the scholars of the past. Muslims are allowed to fight only if they have an Islamic government and only when the ruler orders a fight. If the people and their scholars viewed that order to be unjust, then they are free to disobey. If the order is considered just or correct, then they are obligated to obey.

The Aya reminds us that this life does not have much and it’s matters are all transient. It reminds us that the one who acts consciously of God and of oneself and society is the one that will aim for the next life and not this one.

Translation of the transliterated words:
Alam: did not?!
Note: this is a question form that brings the attention of the listener to what is being asked.
Tara: You (singular) see?
Note: the root R-Hamza-Y and it means viewing or seeing. TARA is an action that is being completed or will be completed. It means: the action of vision is happening or will be happening by the subject (second person singular). ALAM TARA takes the meaning of : Did you not see?
Ila: to
Allatheena: those who
Qeela: was said
Note: the root is Qaf-W-L and it means saying or communicating. QEELA is an action that is completed. It means: the action of saying or communicating happened by an undeclared subject.
Lahum: to them
Kuffoo: hold back/ desist
Note: the root is K-F-F and it means the palm of the hand. This then can take several conceptual meanings including hold back, if the palm is closed and so on. KUFFOO is an order or a request addressed to a group. It means hold back or desist.
Aydiyakum: your hands
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands. AYDIYA means hands of. KUM means plural you. KUFFOO AYDIYAKUM is a prohibition from physical fighting.
Waaqeemoo: and make stand/ and establish
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. AQEEMOO is derived from the root Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. AQEEMOO is an order or a request addressing a group of people. It means: make stand and this can be understood as establish as well as maintain.
Alssalata: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
Waatoo: and make come/ and bring about
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ATOO is derived from the root 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. ATOO is an order addressing a group of people. It means: make come or bring about.
Alzzakata: the fruition/ what brings fruition
Note: the root is Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. ALZAKAT is what brings fruition. This can be charity because it helps others reach their fruition in term of concrete needs and it helps the giver reach his or her fruition in spiritual needs. That is the official use of the term Islamically, but it also can be extended beyond that to any act that help brings fruition or maturity, physically, spiritually and all forms of growth, maturity and purity to giver and the taker.
Falamma: so when
Kutiba: was written/ was mandated
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KUTIBA is a verb form that is derived from the root. It means: writing was made to happen by an undeclared subject. Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayhimu: on them
alqitalu: the physical fight
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALU is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Itha: then
Fareequn: a group
Note: the root F-R-Qaf and it means separating apart or dispersing. FAREEQUN is a product of that separation and that means a group.
Minhum: from them/ amongst them
Yakhshawna: they fear/ they fear and anticipate
Note: the root is KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. YAKHSHAWNA is an action that is happening or will be happening. It means: the action of fearing the object (alnnasa= the people) is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
Kakhashyati: like their fear of/ like their fear mixed with anticipation anticipation of
Note: Ka means like or as. KHASHYATI is derived from the root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATI means fear or fear and anticipation of. Here, it points to their fear or fear mixed with anticipation of.
Allahi: Allah
Aw: or
Ashadda: more tight/ more intense
Note: the root is SH-D-D and it means tightening something or making it harder or more firm. ASAHDDU means tighter or harder or more intense.
Khashyatan: fear/ fear and anticipation
Note: the root is root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATAN means fear or fear and anticipation.
Waqaloo; and they said/ communicated
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. QALOO is derived from the root Qaf-W-L and it means saying in any way possible. 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). This, in turn means: they said or they happened to say or communicate.
Rabbana: Our nurturing Lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of. NA means us.
Lima: why?
Katabta: did you (singular) write/ did you mandate
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KATABTA is an action that is completed. It means: writing happened by the subject (second person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayna: on us/ upon us
Alqitala: the fighting/ the physical fighting
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALA is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Lawla: if not/ why not/ if but not
Note: this form of usage has the literal meaning of if not. Sometimes, it carries the conditional form in the sentence. Other times it carries a skeptical form as in if—but not (as in the conditional did not happen). Sometimes it carries the meaning of why not?
Akhkhartana: you made us delayed/ you made us remain
Note: The root is Hamza-KH-R and it means remaining. AKHKHARTANA is an action that is completed. It means: the action of making the object (NA=us) remain happened by the subject (second person singular). Here, it comes after the condition. So, LAWLA AKHKHARTA carries the meaning: if you made us remain, but you did not, or alternately: why did you not make us remain? The context uses remain as delay in general.
Ila: to
Ajalin: allotted time/ deadline
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. AJALIN in this sentence means end of period or allotted time or deadline.
Qareebin: near/ short term/ a little
Note: the root Qaf-R-B and it means nearing in all the planes of thought as in time and space and others. QAREEB means near and in this context it may be suggesting short length of time.
Qul: say/ communicate/ respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
mataAAu: belonging of/ tools to goals of/ matters
Note: the root M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. MATaAAu is the action of reaching the goals, or the tools of reaching the goals or anything in that process, or any combinations of the three. In this context, I chose matters of which covers aims, actions, belongings and joys of.
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Qaleelun: a little/ not much
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELUN is little or few in quality and in quantity.
Waalakhiratu: and the next life/ while the next life/ remaining life
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/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALAKHIRATU is derived from 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.
Khayrun: better
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRUN means: better or best.
Limani: to whom/ for whom
Ittaqa: made oneself act consciously
Note: ITTAQA is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQA is an action that is completed. It means: the action of making oneself act according to consciousness happened by the subject (third person singular).
Wala: and not
Tuthlamoona: you (plural) be transgressed against/will be treated unfairlyNote: the root is THa-L-M and it means darkness. This is one of the concrete meanings and it is used to mean decisions made in darkness which include transgression and displacement of right and wrong. TUTHLaMOONA is an action that is being completed or will be completed. It means: the action of being transgressing is happening or will be happening by the subject (undisclosed) to the object (second person plural). “Wala Tuthalmoon” in turn means: You (plural) will not be transgressed against or you will not be treated unfairly.
Fateelan: a trace
Note: the root is F-T-L and it means rubbing one finger opposite another, either to twist a thread or rope or to remove some dirt or otherwise. FATEEL is the product of that and it can be a thin twisted rope or the trace dirt that comes out. Conceptually, in this situation, it points to trace or very little.

Salaam all and have a great day.

Hussein