Salaam all,
This is 4:37
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Allatheena yabkhaloona wayamuroona alnnasa bialbukhli wayaktumoona ma atahumu Allahu min fadlihi waaAAtadna lilkafireena AAathaban muheenan
The Aya says:
Those who are stingy and order people with stinginess including suppressing what Allah had given them of His bounty. And we have prepared for the rejecters, humiliating suffering.
My personal note:
The Aya continues the theme of the previous Aya and gives the definition of the self absorbed, inappropriately proud person. It defines this person as stingy or not sharing. This extends to not sharing material things, but also not sharing knowledge that he or she was given and that is important to share. It also includes in that definition, the suppressing or hiding what God gave them of goods.
The Aya links those descriptions with rejecting His message. This is a very important point. As if it says that one of the essences of the message is sharing with others some of what God had blessed us with.
Translation of the transliterated words:
Allatheena: those who
Yabkhaloona: become stingy/ do not share /do not give
Note: the root is B-KH-L and it means stinginess or not giving or not sharing of what they have. YABKHALOONA is an action that is being completed or will be completed. It means: the action of stinginess or not sharing/not giving is happening or will be happening by the subject (third person plural).
Wayamuroona: and order/ and enjoin
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. YAMUROONA is derived from the root 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. YAMUROONA is an action that is being completed or will be completed. It means: the action of ordering or ordering to implement or enjoining is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Bialbukhli: by the stinginess/ by the not sharing.
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. ALBUKHLI is derived from the root B-KH-L and it means stinginess or not giving or not sharing of what they have. ALBUKHLI is the not sharing or the stinginess.
Wayaktumoona: and they suppress/ and they hide.
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. YAKTUMOONA is derived from the root K-T-M and it means suppressing something. Concrete word is for a vine type of plant that cannot rise and stand on it’s own, therefore suppressed to the ground. Conceptually, it is used for suppressing a matter or hiding it. YAKTUMOONA is an action that is being completed or will be completed. It means: the action of suppressing or hiding the object (ma atahumu= what He gave them) is happening or will be happening by the subject (third person plural).
Ma: what
Atahumu: He brought them
Note: ATAHUMU is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In a conceptual manner, it means the coming of something or someone with many of it’s implications. ATA is an action that was completed. It means: the action of making an object (min fadlihi= his abundance) come to another object (humu= them) happened by the subject (first person singular pointing to Allah).
Allahu: Allah
Min: from
Fadlihi: His bounty/ His favor/ His abundance
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. FADLI 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. HI means Him and it points to God.
waaAAtadna: And we prepared
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. aAATADNA is derived from the root Ain-T-D and it means preparing an entity and so on. One concrete meaning is the box which a woman prepares for her very private items. aAATADNA is an action that is completed. It means: the action of preparing was made to happen by the subject (first person plural).
Lilkafireena: to the rejecters/ for the rejecters
Note: li means to or for. ALKAFIREENA is derived from the root 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. ALKAFIREENA are those who reject or discard the message of God.
AAathabun: suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
Muheenan: Humiliating/ makes them worthless/ weightless.
Note: the root is H-W-N and it means easy and supple and of low weight. Conceptually, it is used for any matter that does not weigh heavily on others. This can be positive as in making something easy. It can be negative as when a person or group of people become with no weight, as in becoming humiliated. MUHEEN means: makes them with no weight. Here it takes the meaning of humiliating or makes them worthless.
Salaam all and have a great evening.
Hussein
Monday, June 30, 2008
4:37
Salaam all,
This is 4:37
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Allatheena yabkhaloona wayamuroona alnnasa bialbukhli wayaktumoona ma atahumu Allahu min fadlihi waaAAtadna lilkafireena AAathaban muheenan
The Aya says:
Those who are stingy and order people with stinginess including suppressing what Allah had given them of His bounty. And we have prepared for the rejecters, humiliating suffering.
My personal note:
The Aya continues the theme of the previous Aya and gives the definition of the self absorbed, inappropriately proud person. It defines this person as stingy or not sharing. This extends to not sharing material things, but also not sharing knowledge that he or she was given and that is important to share. It also includes in that definition, the suppressing or hiding what God gave them of goods.
The Aya links those descriptions with rejecting His message. This is a very important point. As if it says that one of the essences of the message is sharing with others some of what God had blessed us with.
Translation of the transliterated words:
Allatheena: those who
Yabkhaloona: become stingy/ do not share /do not give
Note: the root is B-KH-L and it means stinginess or not giving or not sharing of what they have. YABKHALOONA is an action that is being completed or will be completed. It means: the action of stinginess or not sharing/not giving is happening or will be happening by the subject (third person plural).
Wayamuroona: and order/ and enjoin
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. YAMUROONA is derived from the root 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. YAMUROONA is an action that is being completed or will be completed. It means: the action of ordering or ordering to implement or enjoining is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Bialbukhli: by the stinginess/ by the not sharing.
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. ALBUKHLI is derived from the root B-KH-L and it means stinginess or not giving or not sharing of what they have. ALBUKHLI is the not sharing or the stinginess.
Wayaktumoona: and they suppress/ and they hide.
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. YAKTUMOONA is derived from the root K-T-M and it means suppressing something. Concrete word is for a vine type of plant that cannot rise and stand on it’s own, therefore suppressed to the ground. Conceptually, it is used for suppressing a matter or hiding it. YAKTUMOONA is an action that is being completed or will be completed. It means: the action of suppressing or hiding the object (ma atahumu= what He gave them) is happening or will be happening by the subject (third person plural).
Ma: what
Atahumu: He brought them
Note: ATAHUMU is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In a conceptual manner, it means the coming of something or someone with many of it’s implications. ATA is an action that was completed. It means: the action of making an object (min fadlihi= his abundance) come to another object (humu= them) happened by the subject (first person singular pointing to Allah).
Allahu: Allah
Min: from
Fadlihi: His bounty/ His favor/ His abundance
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. FADLI 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. HI means Him and it points to God.
waaAAtadna: And we prepared
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. aAATADNA is derived from the root Ain-T-D and it means preparing an entity and so on. One concrete meaning is the box which a woman prepares for her very private items. aAATADNA is an action that is completed. It means: the action of preparing was made to happen by the subject (first person plural).
Lilkafireena: to the rejecters/ for the rejecters
Note: li means to or for. ALKAFIREENA is derived from the root 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. ALKAFIREENA are those who reject or discard the message of God.
AAathabun: suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
Muheenan: Humiliating/ makes them worthless/ weightless.
Note: the root is H-W-N and it means easy and supple and of low weight. Conceptually, it is used for any matter that does not weigh heavily on others. This can be positive as in making something easy. It can be negative as when a person or group of people become with no weight, as in becoming humiliated. MUHEEN means: makes them with no weight. Here it takes the meaning of humiliating or makes them worthless.
Salaam all and have a great evening.
Hussein
This is 4:37
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Allatheena yabkhaloona wayamuroona alnnasa bialbukhli wayaktumoona ma atahumu Allahu min fadlihi waaAAtadna lilkafireena AAathaban muheenan
The Aya says:
Those who are stingy and order people with stinginess including suppressing what Allah had given them of His bounty. And we have prepared for the rejecters, humiliating suffering.
My personal note:
The Aya continues the theme of the previous Aya and gives the definition of the self absorbed, inappropriately proud person. It defines this person as stingy or not sharing. This extends to not sharing material things, but also not sharing knowledge that he or she was given and that is important to share. It also includes in that definition, the suppressing or hiding what God gave them of goods.
The Aya links those descriptions with rejecting His message. This is a very important point. As if it says that one of the essences of the message is sharing with others some of what God had blessed us with.
Translation of the transliterated words:
Allatheena: those who
Yabkhaloona: become stingy/ do not share /do not give
Note: the root is B-KH-L and it means stinginess or not giving or not sharing of what they have. YABKHALOONA is an action that is being completed or will be completed. It means: the action of stinginess or not sharing/not giving is happening or will be happening by the subject (third person plural).
Wayamuroona: and order/ and enjoin
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. YAMUROONA is derived from the root 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. YAMUROONA is an action that is being completed or will be completed. It means: the action of ordering or ordering to implement or enjoining is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Bialbukhli: by the stinginess/ by the not sharing.
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. ALBUKHLI is derived from the root B-KH-L and it means stinginess or not giving or not sharing of what they have. ALBUKHLI is the not sharing or the stinginess.
Wayaktumoona: and they suppress/ and they hide.
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. YAKTUMOONA is derived from the root K-T-M and it means suppressing something. Concrete word is for a vine type of plant that cannot rise and stand on it’s own, therefore suppressed to the ground. Conceptually, it is used for suppressing a matter or hiding it. YAKTUMOONA is an action that is being completed or will be completed. It means: the action of suppressing or hiding the object (ma atahumu= what He gave them) is happening or will be happening by the subject (third person plural).
Ma: what
Atahumu: He brought them
Note: ATAHUMU is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In a conceptual manner, it means the coming of something or someone with many of it’s implications. ATA is an action that was completed. It means: the action of making an object (min fadlihi= his abundance) come to another object (humu= them) happened by the subject (first person singular pointing to Allah).
Allahu: Allah
Min: from
Fadlihi: His bounty/ His favor/ His abundance
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. FADLI 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. HI means Him and it points to God.
waaAAtadna: And we prepared
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. aAATADNA is derived from the root Ain-T-D and it means preparing an entity and so on. One concrete meaning is the box which a woman prepares for her very private items. aAATADNA is an action that is completed. It means: the action of preparing was made to happen by the subject (first person plural).
Lilkafireena: to the rejecters/ for the rejecters
Note: li means to or for. ALKAFIREENA is derived from the root 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. ALKAFIREENA are those who reject or discard the message of God.
AAathabun: suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
Muheenan: Humiliating/ makes them worthless/ weightless.
Note: the root is H-W-N and it means easy and supple and of low weight. Conceptually, it is used for any matter that does not weigh heavily on others. This can be positive as in making something easy. It can be negative as when a person or group of people become with no weight, as in becoming humiliated. MUHEEN means: makes them with no weight. Here it takes the meaning of humiliating or makes them worthless.
Salaam all and have a great evening.
Hussein
Saturday, June 28, 2008
4:36
Salaam all,
This is 4:36
وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا
WaoAAbudoo Allaha wala tushrikoo bihi shayan wabialwalidayni ihsanan wabithee alqurba waalyatama waalmasakeeni waaljari thee alqurba waaljari aljunubi waalssahibi bialjanbi waibni alssabeeli wama malakat aymanukum inna Allaha la yuhibbu man kana mukhtalan fakhooran
The Aya says:
And worship Allah, and do not make any partners with him. And by the two parents perform acts of goodness, and by the relatives, and the orphans and the poor, and the related neighbor and the unrelated neighbor, and the companion by the side and the son of the path and what you have legal authority over (of people). Indeed, Allah does not love who happens to be self absorbed, excessively proud.
My personal note:
The Aya starts with the prohibition against giving partners to God. This is the most important message of the Qur’an, the message of monotheism.
It is interesting that it linked this first message with the order to perform act of goodness to the group that was mentioned. To be mentioned are the neighbors of all kinds, whether relatives, not relatives and companions/friends. It also mentioned two groups worth mentioning:
Ma Malakat Aymanukum: Which means what you have legal authority over. This group includes spouses in them, and therefore there is an order to act acts of goodness to the wives. The group also includes any person under the legal authority of the person, including slaves that they may own.
The other group is the “son of the road” and this includes the traveler or the person who originated somewhere else, but is stuck in another place with no ability to go back.
The ending of the Aya is very important. It tells us who Allah does not love and that is the self absorbed conceited person who may also be arrogant. This is linking those properties with lack of acts of goodness and with making partners for God.
Translation of the transliterated words:
WaoAAbudoo: and worship/ and make yourselves serve/ and enslave yourselves to.
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. oAABUDOO is derived from the root Ain-B-D and it means slave or servant. This is conceptually extended to acts of worship. A person makes himself/ herself a slave voluntarily either out of love or out of recognition of the importance of the entity he or she enslaved himself to, and that is the essence of worship, enslaving oneself to the beloved who is also the almighty. oAABUDOO is an order or a request addressing a group of people. It means: and worship/ make yourselves slaves of the object (Allah).
Allaha: Allah/ the one worthy of worship
Wala: and not
Tushrikoo: you make partners/ equal partners
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. TUSHRIKOO is an action that is being completed or will be completed. It means: the action of making partner to the object (bihi= with Him pointing to God) is happening or will be happening by the subject (second person plural). WALA Tushrikoo is an order not to make partners.
Bihi: with Him/ in him
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. HI means him and it points to Allah.
Shayan: an entity/ a thing
Note: the root is SH-Y-Hamza and it means entity. SHAYAN means entity. It is taken here to mean a thing or an entity.
Wabialwalidayni: and by the two parents
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. 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. ALWALIDAYNI is derived from the root W-L-D and it means giving birth or conceiving. ALWALIDAYNI are the two that conceived or gave birth.
Ihsanan: perform action of goodness/ beauty
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. IHSANAN is a MASDAR, a noun that tells about action. It means: action of beauty or goodness in this context. It gives the impression of order to perform actions of beauty or goodness.
Wabithee: and by those of
Alqurba: the nearness/ the relatives
Note: The root is Qaf-R-B and it means nearing or becoming near. ALQURBA means: the nearness and it is used conceptually here to point to the relatives, or even people who are near to the heart or live near the person as neighbors.
Waalyatama: and the orphans/ the dependants without support
Note: 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. ALYATAMA is derived from the root Y-T-M and it means being alone. This word is used for the orphans because they lost their parent. It is also used for a woman who is alone without support. Conceptually, it covers any dependant person who does not have clear human support amongst the known relatives of parenthood or marriage.
Waalmasakeeni: and the ones without resources
Note: 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. ALMASAKEEN the root is S-K-N and it means Ashes which is the product of the end of the fire. The conceptual meaning has many forms and it means rest or lack of movement, but it also means the lack of energy or running out of energy. ALMASAKEEN are the persons that do not have energy or ability to maneuver. This is used for the poor who have no ability to move out of that situation.
Waaljari: and the neighbor
Note: 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. ALJARI is derived from the root J-W-R and it means in concrete neighbor or an entity that is close to where one is. This is word is then used conceptually for support, neighborhood and at times for injustice because one lands not where he should be, but somewhere else. Here, ALJARI means the neighbor.
Thee: one of
Alqurba: the nearness/ the relatives
Note: The root is Qaf-R-B and it means nearing or becoming near. ALQURBA means: the nearness and it is used conceptually here to point to the relatives, or even people who are near to the heart or live near the person as neighbors.
Waaljari: and the neighbor
Note: 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. ALJARI is derived from the root J-W-R and it means in concrete neighbor or an entity that is close to where one is. This is word is then used conceptually for support, neighborhood and at times for injustice because one lands not where he should be, but somewhere else. Here, ALJARI means the neighbor.
Aljunubi: the next door/ the one beside/ the close by
Note: the root is J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting as well as being close as in being beside an entity. ALJUNUBI here means the neighbor who is close by.
Waalssahibi: and the companion
Note: 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. ALSSAHIBI is derived from the root Sad-Ha-B and it means companion or companionship. ALSSAHIBI means: the companion.
Bialjanbi: by the closeness/ by the side
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. ALJANBI is derived from the root J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting as well as being close as in being beside an entity. ALJANBI here means the side and it points to closeness.
Waibni: and son of/ child of/ product of
Note: 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. IBNI is derived from the root B-N-Y and it means child or son in some of the derivatives and building in another. The two meanings since having children is like building where one builds a family and builds the child to become an adult and so forth. IBNI means son of or child of/ product of
Alssabeeli: the path
Note: the root is B-N-Y and it means child or son in some of the derivatives and building in another. The two meanings since having children is like building where one builds a family and builds the child to become an adult and so forth. ALSSABEEL is the path. IBNI ALSSABEEL is the son of the path and it points to the traveler or the person who arrived at a place and has no ability to go home.
Wama: and what
Malakat: she owned/ she happened to have authority
Note: the root is MLK and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and with authority over it. MALAKAT is an action that is completed. It means: the action of owning or having authority happened by the subject (third person feminine singular pointing to Aymanukum= your right/ your right hands/ your legal right).
Aymanukum: Your (plural) right/ your right hand/ your legal right/ your oaths.
Note: AYMANUKUM is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth. AYMANU means right or right hand or legal right or oath of. KUM means plural you. WAMA MALAKAT AYMANUKUM covers what the meaning of: What you have legal authority over. In this context, it does cover slaves owned by the person or any person they have legal authority over and is in a state of vulnerability.
Inna: indeed
Allaha: Allah
La: not
Yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (man kana= whoever happened to be)
Man: who/ whoever
Kana: happened to be
Mukhtalan; conceited/ self admiring inappropriately/ self absorbed.
Note: the root is KH-Y-L and it means imagination or thought. It is used conceptually to point to imagination or thought process that may need imagination. It is also extended, depending on the context, to mean imagining self more than what they are. MUKHTALAN is the one who is self absorbed/ self admiring inappropriately/ conceited.
Fakhooran: excessively proud/ arrogant
Note: the root is F-KH-R and it means excessive pride or arrogance. FAKHOOR is the person who is excessively proud or arrogant.
Salaam all and have a great day.
Hussein
This is 4:36
وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا
WaoAAbudoo Allaha wala tushrikoo bihi shayan wabialwalidayni ihsanan wabithee alqurba waalyatama waalmasakeeni waaljari thee alqurba waaljari aljunubi waalssahibi bialjanbi waibni alssabeeli wama malakat aymanukum inna Allaha la yuhibbu man kana mukhtalan fakhooran
The Aya says:
And worship Allah, and do not make any partners with him. And by the two parents perform acts of goodness, and by the relatives, and the orphans and the poor, and the related neighbor and the unrelated neighbor, and the companion by the side and the son of the path and what you have legal authority over (of people). Indeed, Allah does not love who happens to be self absorbed, excessively proud.
My personal note:
The Aya starts with the prohibition against giving partners to God. This is the most important message of the Qur’an, the message of monotheism.
It is interesting that it linked this first message with the order to perform act of goodness to the group that was mentioned. To be mentioned are the neighbors of all kinds, whether relatives, not relatives and companions/friends. It also mentioned two groups worth mentioning:
Ma Malakat Aymanukum: Which means what you have legal authority over. This group includes spouses in them, and therefore there is an order to act acts of goodness to the wives. The group also includes any person under the legal authority of the person, including slaves that they may own.
The other group is the “son of the road” and this includes the traveler or the person who originated somewhere else, but is stuck in another place with no ability to go back.
The ending of the Aya is very important. It tells us who Allah does not love and that is the self absorbed conceited person who may also be arrogant. This is linking those properties with lack of acts of goodness and with making partners for God.
Translation of the transliterated words:
WaoAAbudoo: and worship/ and make yourselves serve/ and enslave yourselves to.
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. oAABUDOO is derived from the root Ain-B-D and it means slave or servant. This is conceptually extended to acts of worship. A person makes himself/ herself a slave voluntarily either out of love or out of recognition of the importance of the entity he or she enslaved himself to, and that is the essence of worship, enslaving oneself to the beloved who is also the almighty. oAABUDOO is an order or a request addressing a group of people. It means: and worship/ make yourselves slaves of the object (Allah).
Allaha: Allah/ the one worthy of worship
Wala: and not
Tushrikoo: you make partners/ equal partners
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. TUSHRIKOO is an action that is being completed or will be completed. It means: the action of making partner to the object (bihi= with Him pointing to God) is happening or will be happening by the subject (second person plural). WALA Tushrikoo is an order not to make partners.
Bihi: with Him/ in him
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. HI means him and it points to Allah.
Shayan: an entity/ a thing
Note: the root is SH-Y-Hamza and it means entity. SHAYAN means entity. It is taken here to mean a thing or an entity.
Wabialwalidayni: and by the two parents
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. 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. ALWALIDAYNI is derived from the root W-L-D and it means giving birth or conceiving. ALWALIDAYNI are the two that conceived or gave birth.
Ihsanan: perform action of goodness/ beauty
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. IHSANAN is a MASDAR, a noun that tells about action. It means: action of beauty or goodness in this context. It gives the impression of order to perform actions of beauty or goodness.
Wabithee: and by those of
Alqurba: the nearness/ the relatives
Note: The root is Qaf-R-B and it means nearing or becoming near. ALQURBA means: the nearness and it is used conceptually here to point to the relatives, or even people who are near to the heart or live near the person as neighbors.
Waalyatama: and the orphans/ the dependants without support
Note: 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. ALYATAMA is derived from the root Y-T-M and it means being alone. This word is used for the orphans because they lost their parent. It is also used for a woman who is alone without support. Conceptually, it covers any dependant person who does not have clear human support amongst the known relatives of parenthood or marriage.
Waalmasakeeni: and the ones without resources
Note: 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. ALMASAKEEN the root is S-K-N and it means Ashes which is the product of the end of the fire. The conceptual meaning has many forms and it means rest or lack of movement, but it also means the lack of energy or running out of energy. ALMASAKEEN are the persons that do not have energy or ability to maneuver. This is used for the poor who have no ability to move out of that situation.
Waaljari: and the neighbor
Note: 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. ALJARI is derived from the root J-W-R and it means in concrete neighbor or an entity that is close to where one is. This is word is then used conceptually for support, neighborhood and at times for injustice because one lands not where he should be, but somewhere else. Here, ALJARI means the neighbor.
Thee: one of
Alqurba: the nearness/ the relatives
Note: The root is Qaf-R-B and it means nearing or becoming near. ALQURBA means: the nearness and it is used conceptually here to point to the relatives, or even people who are near to the heart or live near the person as neighbors.
Waaljari: and the neighbor
Note: 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. ALJARI is derived from the root J-W-R and it means in concrete neighbor or an entity that is close to where one is. This is word is then used conceptually for support, neighborhood and at times for injustice because one lands not where he should be, but somewhere else. Here, ALJARI means the neighbor.
Aljunubi: the next door/ the one beside/ the close by
Note: the root is J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting as well as being close as in being beside an entity. ALJUNUBI here means the neighbor who is close by.
Waalssahibi: and the companion
Note: 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. ALSSAHIBI is derived from the root Sad-Ha-B and it means companion or companionship. ALSSAHIBI means: the companion.
Bialjanbi: by the closeness/ by the side
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. ALJANBI is derived from the root J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting as well as being close as in being beside an entity. ALJANBI here means the side and it points to closeness.
Waibni: and son of/ child of/ product of
Note: 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. IBNI is derived from the root B-N-Y and it means child or son in some of the derivatives and building in another. The two meanings since having children is like building where one builds a family and builds the child to become an adult and so forth. IBNI means son of or child of/ product of
Alssabeeli: the path
Note: the root is B-N-Y and it means child or son in some of the derivatives and building in another. The two meanings since having children is like building where one builds a family and builds the child to become an adult and so forth. ALSSABEEL is the path. IBNI ALSSABEEL is the son of the path and it points to the traveler or the person who arrived at a place and has no ability to go home.
Wama: and what
Malakat: she owned/ she happened to have authority
Note: the root is MLK and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and with authority over it. MALAKAT is an action that is completed. It means: the action of owning or having authority happened by the subject (third person feminine singular pointing to Aymanukum= your right/ your right hands/ your legal right).
Aymanukum: Your (plural) right/ your right hand/ your legal right/ your oaths.
Note: AYMANUKUM is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth. AYMANU means right or right hand or legal right or oath of. KUM means plural you. WAMA MALAKAT AYMANUKUM covers what the meaning of: What you have legal authority over. In this context, it does cover slaves owned by the person or any person they have legal authority over and is in a state of vulnerability.
Inna: indeed
Allaha: Allah
La: not
Yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (man kana= whoever happened to be)
Man: who/ whoever
Kana: happened to be
Mukhtalan; conceited/ self admiring inappropriately/ self absorbed.
Note: the root is KH-Y-L and it means imagination or thought. It is used conceptually to point to imagination or thought process that may need imagination. It is also extended, depending on the context, to mean imagining self more than what they are. MUKHTALAN is the one who is self absorbed/ self admiring inappropriately/ conceited.
Fakhooran: excessively proud/ arrogant
Note: the root is F-KH-R and it means excessive pride or arrogance. FAKHOOR is the person who is excessively proud or arrogant.
Salaam all and have a great day.
Hussein
Monday, June 23, 2008
4:35
Salaam all,
This is 4:35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا
Wain khiftum shiqaqa baynihima faibAAathoo hakaman min ahlihi wahakaman min ahliha in yureeda islahan yuwaffiqi Allahu baynahuma inna Allaha kana AAaleeman khabeeran
The aya says:
And if you feared fissuring between the two of them, then send an arbiter from his people and an arbiter from her people. If he and she wanted reconciliation, Allah will cause agreement between them. Indeed, Allah happened to be knowledgeable, informing.
My personal note:
This Aya gives the way people will work on reconciliation between a husband and wife in case of conflict. It suggests arbitration with people from both sides participating. Allah then informs us that if the couple wanted reconciliation, then Allah will grant an agreeable solution to both.
Translation of the transliterated words:
Wain: and if
Khiftum: you (plural) feared
Note: the root is KH-W-F and it means fear or scare. KHIFTUM is an action that is completed. It means: the action of fear happened by the subject (second person plural).
Shiqaqa: fissuring/process of breaking away/breakup
Note: the root is SH-Qaf-QAF and it means fissuring in the concrete from and that means the breaking away process. SHIQAQ is the process of fissuring or process breaking away from each other.
Baynihima: between the two
faibAAathoo: then send/delegate
Note: Fa means then or therefore. IBAAaTHOO is derived from the root B-Ain-TH and it means the change from static position as in death or rest to movement. Conceptually, it is understood as coming back to life or sending, since in both, there is movement after rest. IBAAaTHOO in here is an order to a group of people. It means: send or delegate in this situation.
Hakaman: an arbiter
Note: The root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering including not only decisions but actions as well. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. HAKAMAN means the person who makes judgment or ruling and in this case, it is an arbiter.
Min: from
Ahlihi: his people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means people of. or family of. HI means him.
Wahakaman: and an arbiter
Note: WA is a letter that links what is before with what is after. This 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. HAKAMAN is derived from the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering including not only decisions but actions as well. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. HAKAMAN means the person who makes judgment or ruling and in this case, it is an arbiter.
Min: from
Ahliha: his people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means people of. or family of. HA means her.
In: if
Yureeda: the two seek/he and she seek/ desire/want
Note: the root is 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. YUREEDA is an action that is being completed or will be completed that is derived from the root. It means that the action making seeking/desiring/wanting is happening by the subject (dual form plural pointing to man and wife). This in turn means: they desire/He and she want or seek.
Islahan: fixing what is broken/ fixing what is fissured/ reconciliation
Note: the root is Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ISLAHAN means making fruitfulness and in this context, reconciliation/ fixing what was broken or fissured.
Yuwaffiqi: He makes agreement/ agreeable/ He makes success
Note: the root is W-F-Qaf and it means agreeing. This is then used conceptually to mean agreement and agreeable and so on. It is also used for success because it comes with agreement and it is agreeable. YUWAFFIQU is an action that is happening or will be happening. It means: the action of making agreement/ agreeability or success to the object (baynahuma= between the two of them) is happening or will be happening by the subject (Allah).
Allahu: Allah
Baynahuma: between the two
Inna: indeed
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
AAaleeman: knowledgeable
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable.
Khabeeran: informed/ informing/informative
Note: the root is KH-B-R and it means information or informing. KHABEER is the one that is well informed and who informs others as well.
Salaam all and have a great day
Hussein
This is 4:35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا
Wain khiftum shiqaqa baynihima faibAAathoo hakaman min ahlihi wahakaman min ahliha in yureeda islahan yuwaffiqi Allahu baynahuma inna Allaha kana AAaleeman khabeeran
The aya says:
And if you feared fissuring between the two of them, then send an arbiter from his people and an arbiter from her people. If he and she wanted reconciliation, Allah will cause agreement between them. Indeed, Allah happened to be knowledgeable, informing.
My personal note:
This Aya gives the way people will work on reconciliation between a husband and wife in case of conflict. It suggests arbitration with people from both sides participating. Allah then informs us that if the couple wanted reconciliation, then Allah will grant an agreeable solution to both.
Translation of the transliterated words:
Wain: and if
Khiftum: you (plural) feared
Note: the root is KH-W-F and it means fear or scare. KHIFTUM is an action that is completed. It means: the action of fear happened by the subject (second person plural).
Shiqaqa: fissuring/process of breaking away/breakup
Note: the root is SH-Qaf-QAF and it means fissuring in the concrete from and that means the breaking away process. SHIQAQ is the process of fissuring or process breaking away from each other.
Baynihima: between the two
faibAAathoo: then send/delegate
Note: Fa means then or therefore. IBAAaTHOO is derived from the root B-Ain-TH and it means the change from static position as in death or rest to movement. Conceptually, it is understood as coming back to life or sending, since in both, there is movement after rest. IBAAaTHOO in here is an order to a group of people. It means: send or delegate in this situation.
Hakaman: an arbiter
Note: The root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering including not only decisions but actions as well. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. HAKAMAN means the person who makes judgment or ruling and in this case, it is an arbiter.
Min: from
Ahlihi: his people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means people of. or family of. HI means him.
Wahakaman: and an arbiter
Note: WA is a letter that links what is before with what is after. This 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. HAKAMAN is derived from the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering including not only decisions but actions as well. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. HAKAMAN means the person who makes judgment or ruling and in this case, it is an arbiter.
Min: from
Ahliha: his people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means people of. or family of. HA means her.
In: if
Yureeda: the two seek/he and she seek/ desire/want
Note: the root is 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. YUREEDA is an action that is being completed or will be completed that is derived from the root. It means that the action making seeking/desiring/wanting is happening by the subject (dual form plural pointing to man and wife). This in turn means: they desire/He and she want or seek.
Islahan: fixing what is broken/ fixing what is fissured/ reconciliation
Note: the root is Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ISLAHAN means making fruitfulness and in this context, reconciliation/ fixing what was broken or fissured.
Yuwaffiqi: He makes agreement/ agreeable/ He makes success
Note: the root is W-F-Qaf and it means agreeing. This is then used conceptually to mean agreement and agreeable and so on. It is also used for success because it comes with agreement and it is agreeable. YUWAFFIQU is an action that is happening or will be happening. It means: the action of making agreement/ agreeability or success to the object (baynahuma= between the two of them) is happening or will be happening by the subject (Allah).
Allahu: Allah
Baynahuma: between the two
Inna: indeed
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
AAaleeman: knowledgeable
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable.
Khabeeran: informed/ informing/informative
Note: the root is KH-B-R and it means information or informing. KHABEER is the one that is well informed and who informs others as well.
Salaam all and have a great day
Hussein
Friday, June 20, 2008
4:34
Salaam all,
This is 4:34
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا
Alrrijalu qawwamoona AAala alnnisai bima faddala Allahu baAAdahum AAala baAAdin wabima anfaqoo min amwalihim faalssalihatu qanitatun hafithatun lilghaybi bima hafitha Allahu waallatee takhafoona nushoozahunna faAAithoohunna waohjuroohunna fee almadajiAAi waidriboohunna fain ataAAnakum fala tabghoo AAalayhinna sabeelan inna Allaha kana AAaliyyan kabeeran
The Aya says:
The men, standing upright over the women by what Allah bestowed to some of them over some and by what they spent of their money. Therefore, the righteous women (are) dedicated, preservers of the private, by what Allah preserved. And as for those women from whom you (plural) fear disdain/rebellion, then advise them, including leave them in the beds, and nudge/lightly hit them. So, if they willingly complied, then do not aggress on them a way. Indeed, Allah happened to be most high, big.
My personal note:
This Aya contains lots of important statements and it has entered so many discussions from a feminist perspective. It is difficult to translate it without being influenced by some preconceived notions, whether from men or women. There are statements I needed to touch:
The men standing upright over the women: This one carries with it two meanings. One is that women are the base that supports the men to stand. Two is that men should assume taking care of the women. The two meanings are not mutually exclusive.
Allah bestowed to some of them over some: This carries within it that Allah gave of his bounty to some people, men and women, more than he gave to others and therefore made our responsibilities towards each other dependant on what bounties of God were given to us. The part that follows about the spending of the money is understood that men are responsible to financially support their women. It also carries within it’s meaning that while some of us may have a bounty of something, others will have a bounty of another and therefore we all end up needing each other.
The Aya addresses issues related to women and that is why it does not mention the qualities of a good man. This is part of being in the Sura/ chapter that is designated to matters of women mainly. It does give some of the qualities of the righteous women, mainly dedication and keeper of privacy. Keeper of privacy touches on the very important issue of protection of privacy within the Islamic system. It is considered a right that should not be violated at all times.
The last issue is the issue of the word IDRIBOOHUNNA, which I translated as hit lightly or nudge. It is because of this, that this Aya will always be discussed by different people. Some attack Islam through it and others attacking each alternative understanding of it. The reason I chose hit lightly/nudge is because the way I understood the term as the use of the limb to achieve an aim. In this case, one cannot use the limb to hit harshly and achieve the aim, but a light hit or a nudge can do it. One thing for sure is that Muslims scholars are in agreement that this is not an order that should be obeyed, but a choice that a person may choose sparingly and rarely. They cite hadeeths from the prophet (pbuh) never hitting a wife and in which he discouraged hitting. So, the way the scholars understood this Aya is that it is a permission to lightly hit/nudge, while the preferred thing is not to hit at all. They did consider it illegal to hit a face of any individual.
There is a translation by Laleh Bakhtiar in which she translated Idriboohunna as move away or cease. I have to disagree within my understanding of the Arabic. The root Dhad-R-B does carry those meanings, only when the word that is derived from the root is followed by another word AAan. Since that did not occur in this sentence, then I cannot understand this Aya as meaning move away. God however knows best.
Translation of the transliterated words:
Alrrijalu: the men
ALRIJAL is derived from the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ALRIJAL means: the men.
Qawwamoona: standing upright
Note: the root is Qaf-W-M and it means standing upright. QAWWAMOONA are people who are standing upright or standing upright very well. This conceptually can lead to several meanings that may apply. One is standing very well and secure and safe. Another is taking responsibility or deserving of taking responsibility since the one standing upright is the one who is more likely to take responsibility.
AAala: on
Alnnisai: the women
Note: the word means the women. It has two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy. The Statement Alrijal qawwamoona alaa alnisai carries the potential two meanings of men stand upright because of women as their base and men standing upright to take care of women’s needs. Both meanings apply.
Bima: By what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Faddala: He bestowed of bounty/ blessing/ Ample goodness
Note: the root is F-Dhad-L and it means overflowing of good, or the remaining of the good thing after it has been utilized. It indicates many meanings and one of them is the bounty of good, the presence of more than needed of it and so both. FADDALA is an action that is derived from the root and that is completed. It means the action of presence of bounty or overflowing of good was made to happen by the subject (first person singular pointing to Allah, next). It was made to happen by the subject to the object which is the next word (baAAdahum= some of them).
Allahu: Allah
baAAdahum: some of them
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. HUM means them.
AAala: on/ over/ upon
baAAdin: some
Note: the root is B-Ain-Dhad and it means part of the whole and it takes the conceptual meaning of some of the whole. BaAADIN means: Some
Wabima: and by what
Anfaqoo: they spent
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 hiding your thoughts or presenting different than the ones that you hold. 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 tunneling of the money or the spending it for charity. ANFAQOO is an action that is derived from the root and that is completed. It means the action of making tunnelling or spending happened by the subject (third person plural).
Min: from
Amwalihim: their money/ belongings
Note: the root is M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALI means moneys of. HIM means them.
Faalssalihatu: so the righteous women/beneficial/ good
Note: Fa means then or therefore or so. ALSSALIHATU is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ALSSALIHATU then are the women of goodness/ benefit and that would be the definition of the righteous.
Qanitatun: dedicated
Note: the root is Qaf-N-T and it means dedication. The meaning can conceptually be used for being silent in front of another, acceptance of the lordship of the one above him/her, worship, and standing as well. What puts all the meanings together best is dedication as the bigger concept. QANITATUN means dedicated with a hint of acceptance of authority over them.
Hafithatun: preserving
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. HAFITHATUN means preserving/ upkeeping.
Lilghaybi: to the unperceived/ the private.
Not: Li means to. ALGHAYBI is derived from the root GH-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBI here means the unperceived. In this context, it points to the private.
Bima: by what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Hafitha: He preserved/ preserved
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. HAFITHA is an action that is completed. It means: the action of preserving of the object (undeclared) happened by the subject (Allah= coming up).
Allahu: Allah.
Waallatee: and those women who
Takhafoona: you (plural) fear
Note: the root is KH-W-F and it means fear or scare. TAKHAFTOONA is an action that is being completed or will be completed. It means: the action of fear is happening or will be happening by the subject (second person plural).
Nushoozahunna: their rebellion/ their disdain/ arrogance
Note: the root is N-SH-Z and it means elevated that it becomes seen and apparent and noticeable. Conceptually, it is used for anything that is elevated or for when a person elevates themselves above others, as in rebellion or arrogance or disdaining others. NUSHUZAHUNNA means their rebellion or disdain for husbands or arrogance.
faAAithoohunna: then advise them
Note: Fa means then or therefore or so. AAiTHOOHUNNA is derived from the root W-Ain-THA and it means advice or advising. AAITHOO is an order or a request addressed to a group of people. It means: advise the object (HUNNA=plural femimine).
Waohjuroohunna: and abandon them/ including abandon them
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. OHJURUHUNNA is derived from the root H-J-R and it means leaving or abandoning someone or something or some place and so forth. OHJUROOHUNNA is an order or a request addressed to a group of people. It means leave them (plural feminine) or abandon them.
Fee: in
almadajiAAi: the beds/ the places of lying down
Note: the root is Dhad-J-Ain and it means lying down either to sleep or rest or for other functions as in to have sex. ALMADAJiAAi are the places of lying down, such as the beds. In here, the context is pointing to not having sex with them.
waidriboohunna: and hit them lightly/ nudge them
Note: WA is a letter that links what is before with what is after. This 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. IDRIBOOHUNNA is derived from the root Dhad-R-B and it means hitting of the limbs to serve a function. The word carries mainly three components to the meaning, the hitting of the limbs, a measure and a purpose. This then has many meanings including hitting, or traveling or working with the limbs and so on and so forth. In the context here, it carries the use of the limb to encourage change of attitude and that can be through either a light hit or a nudge. IDRIBOOHUNNA is a request to a group of people. It means: nudge/lightly hit them.
Fain: so if
ataAAnakum: they obeyed you/ they complied willingly with you (plural)
Note: the root is Ta-W-ain and it means willingly comply. ATaAANA is an action that is completed and that is derived from the root. It means: the action of making oneself willingly comply happened by the subject (third person plural feminine) to the object (KUM= plural you).
Fala: then not
Tabghoo: You (plural) seek/ you aggress
Note: the root is B-GH-Y and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something to aspire to, as well as something bad or immature. Both may share that youth aspires to mature, and youth is associated with immaturity and foolish actions. TABGHOO is an action that is being completed or will be completed. It means the action of seeking/ wanting or aggressing is happening or will be happening by the subject (second person plural).
AAalayhinna: on them (feminine)
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. It takes the meaning of path or even the trip on the path.
Inna: indeed
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
AAaliyyan: most high/ above all
Note: the root is Ain-L-Y and it means on or above or over. AAaLIYYAN is an entity that is above all/ high and so on.
Kabeeran: Big
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABEERAN means big in all the concepts of bigness.
Salaam all and have a great day.
Hussein
This is 4:34
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا
Alrrijalu qawwamoona AAala alnnisai bima faddala Allahu baAAdahum AAala baAAdin wabima anfaqoo min amwalihim faalssalihatu qanitatun hafithatun lilghaybi bima hafitha Allahu waallatee takhafoona nushoozahunna faAAithoohunna waohjuroohunna fee almadajiAAi waidriboohunna fain ataAAnakum fala tabghoo AAalayhinna sabeelan inna Allaha kana AAaliyyan kabeeran
The Aya says:
The men, standing upright over the women by what Allah bestowed to some of them over some and by what they spent of their money. Therefore, the righteous women (are) dedicated, preservers of the private, by what Allah preserved. And as for those women from whom you (plural) fear disdain/rebellion, then advise them, including leave them in the beds, and nudge/lightly hit them. So, if they willingly complied, then do not aggress on them a way. Indeed, Allah happened to be most high, big.
My personal note:
This Aya contains lots of important statements and it has entered so many discussions from a feminist perspective. It is difficult to translate it without being influenced by some preconceived notions, whether from men or women. There are statements I needed to touch:
The men standing upright over the women: This one carries with it two meanings. One is that women are the base that supports the men to stand. Two is that men should assume taking care of the women. The two meanings are not mutually exclusive.
Allah bestowed to some of them over some: This carries within it that Allah gave of his bounty to some people, men and women, more than he gave to others and therefore made our responsibilities towards each other dependant on what bounties of God were given to us. The part that follows about the spending of the money is understood that men are responsible to financially support their women. It also carries within it’s meaning that while some of us may have a bounty of something, others will have a bounty of another and therefore we all end up needing each other.
The Aya addresses issues related to women and that is why it does not mention the qualities of a good man. This is part of being in the Sura/ chapter that is designated to matters of women mainly. It does give some of the qualities of the righteous women, mainly dedication and keeper of privacy. Keeper of privacy touches on the very important issue of protection of privacy within the Islamic system. It is considered a right that should not be violated at all times.
The last issue is the issue of the word IDRIBOOHUNNA, which I translated as hit lightly or nudge. It is because of this, that this Aya will always be discussed by different people. Some attack Islam through it and others attacking each alternative understanding of it. The reason I chose hit lightly/nudge is because the way I understood the term as the use of the limb to achieve an aim. In this case, one cannot use the limb to hit harshly and achieve the aim, but a light hit or a nudge can do it. One thing for sure is that Muslims scholars are in agreement that this is not an order that should be obeyed, but a choice that a person may choose sparingly and rarely. They cite hadeeths from the prophet (pbuh) never hitting a wife and in which he discouraged hitting. So, the way the scholars understood this Aya is that it is a permission to lightly hit/nudge, while the preferred thing is not to hit at all. They did consider it illegal to hit a face of any individual.
There is a translation by Laleh Bakhtiar in which she translated Idriboohunna as move away or cease. I have to disagree within my understanding of the Arabic. The root Dhad-R-B does carry those meanings, only when the word that is derived from the root is followed by another word AAan. Since that did not occur in this sentence, then I cannot understand this Aya as meaning move away. God however knows best.
Translation of the transliterated words:
Alrrijalu: the men
ALRIJAL is derived from the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ALRIJAL means: the men.
Qawwamoona: standing upright
Note: the root is Qaf-W-M and it means standing upright. QAWWAMOONA are people who are standing upright or standing upright very well. This conceptually can lead to several meanings that may apply. One is standing very well and secure and safe. Another is taking responsibility or deserving of taking responsibility since the one standing upright is the one who is more likely to take responsibility.
AAala: on
Alnnisai: the women
Note: the word means the women. It has two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy. The Statement Alrijal qawwamoona alaa alnisai carries the potential two meanings of men stand upright because of women as their base and men standing upright to take care of women’s needs. Both meanings apply.
Bima: By what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Faddala: He bestowed of bounty/ blessing/ Ample goodness
Note: the root is F-Dhad-L and it means overflowing of good, or the remaining of the good thing after it has been utilized. It indicates many meanings and one of them is the bounty of good, the presence of more than needed of it and so both. FADDALA is an action that is derived from the root and that is completed. It means the action of presence of bounty or overflowing of good was made to happen by the subject (first person singular pointing to Allah, next). It was made to happen by the subject to the object which is the next word (baAAdahum= some of them).
Allahu: Allah
baAAdahum: some of them
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. HUM means them.
AAala: on/ over/ upon
baAAdin: some
Note: the root is B-Ain-Dhad and it means part of the whole and it takes the conceptual meaning of some of the whole. BaAADIN means: Some
Wabima: and by what
Anfaqoo: they spent
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 hiding your thoughts or presenting different than the ones that you hold. 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 tunneling of the money or the spending it for charity. ANFAQOO is an action that is derived from the root and that is completed. It means the action of making tunnelling or spending happened by the subject (third person plural).
Min: from
Amwalihim: their money/ belongings
Note: the root is M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALI means moneys of. HIM means them.
Faalssalihatu: so the righteous women/beneficial/ good
Note: Fa means then or therefore or so. ALSSALIHATU is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ALSSALIHATU then are the women of goodness/ benefit and that would be the definition of the righteous.
Qanitatun: dedicated
Note: the root is Qaf-N-T and it means dedication. The meaning can conceptually be used for being silent in front of another, acceptance of the lordship of the one above him/her, worship, and standing as well. What puts all the meanings together best is dedication as the bigger concept. QANITATUN means dedicated with a hint of acceptance of authority over them.
Hafithatun: preserving
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. HAFITHATUN means preserving/ upkeeping.
Lilghaybi: to the unperceived/ the private.
Not: Li means to. ALGHAYBI is derived from the root GH-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBI here means the unperceived. In this context, it points to the private.
Bima: by what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Hafitha: He preserved/ preserved
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. HAFITHA is an action that is completed. It means: the action of preserving of the object (undeclared) happened by the subject (Allah= coming up).
Allahu: Allah.
Waallatee: and those women who
Takhafoona: you (plural) fear
Note: the root is KH-W-F and it means fear or scare. TAKHAFTOONA is an action that is being completed or will be completed. It means: the action of fear is happening or will be happening by the subject (second person plural).
Nushoozahunna: their rebellion/ their disdain/ arrogance
Note: the root is N-SH-Z and it means elevated that it becomes seen and apparent and noticeable. Conceptually, it is used for anything that is elevated or for when a person elevates themselves above others, as in rebellion or arrogance or disdaining others. NUSHUZAHUNNA means their rebellion or disdain for husbands or arrogance.
faAAithoohunna: then advise them
Note: Fa means then or therefore or so. AAiTHOOHUNNA is derived from the root W-Ain-THA and it means advice or advising. AAITHOO is an order or a request addressed to a group of people. It means: advise the object (HUNNA=plural femimine).
Waohjuroohunna: and abandon them/ including abandon them
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. OHJURUHUNNA is derived from the root H-J-R and it means leaving or abandoning someone or something or some place and so forth. OHJUROOHUNNA is an order or a request addressed to a group of people. It means leave them (plural feminine) or abandon them.
Fee: in
almadajiAAi: the beds/ the places of lying down
Note: the root is Dhad-J-Ain and it means lying down either to sleep or rest or for other functions as in to have sex. ALMADAJiAAi are the places of lying down, such as the beds. In here, the context is pointing to not having sex with them.
waidriboohunna: and hit them lightly/ nudge them
Note: WA is a letter that links what is before with what is after. This 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. IDRIBOOHUNNA is derived from the root Dhad-R-B and it means hitting of the limbs to serve a function. The word carries mainly three components to the meaning, the hitting of the limbs, a measure and a purpose. This then has many meanings including hitting, or traveling or working with the limbs and so on and so forth. In the context here, it carries the use of the limb to encourage change of attitude and that can be through either a light hit or a nudge. IDRIBOOHUNNA is a request to a group of people. It means: nudge/lightly hit them.
Fain: so if
ataAAnakum: they obeyed you/ they complied willingly with you (plural)
Note: the root is Ta-W-ain and it means willingly comply. ATaAANA is an action that is completed and that is derived from the root. It means: the action of making oneself willingly comply happened by the subject (third person plural feminine) to the object (KUM= plural you).
Fala: then not
Tabghoo: You (plural) seek/ you aggress
Note: the root is B-GH-Y and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something to aspire to, as well as something bad or immature. Both may share that youth aspires to mature, and youth is associated with immaturity and foolish actions. TABGHOO is an action that is being completed or will be completed. It means the action of seeking/ wanting or aggressing is happening or will be happening by the subject (second person plural).
AAalayhinna: on them (feminine)
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. It takes the meaning of path or even the trip on the path.
Inna: indeed
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
AAaliyyan: most high/ above all
Note: the root is Ain-L-Y and it means on or above or over. AAaLIYYAN is an entity that is above all/ high and so on.
Kabeeran: Big
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABEERAN means big in all the concepts of bigness.
Salaam all and have a great day.
Hussein
Friday, June 13, 2008
4:33
Salaam all,
This is 4:33
وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا
Walikullin jaAAalna mawaliya mimma taraka alwalidani waalaqraboona waallatheena AAaqadat aymanukum faatoohum naseebahum inna Allaha kana AAala kulli shayin shaheedan
The Aya says:
And to each, we made recipients of inheritance, from what the parents and the relatives left behind. And as for those who your oaths knotted, then give them their share. Indeed, Allah is witnessing on every entity/thing.
My personal note:
This Aya makes it a right for relatives and people of oaths, mainly spouses to receive inheritance from each other. The Aya reminds us that Allah is witnessing on everything and every entity.
Translation of the transliterated words:
Walikullin: and to each
Note: 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. li means to and in here, it carries the meaning of belongs to. KULLIN 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. KULLIN means each or every.
jaAAalna: We made
Note: the root is J-ain-L and it means making. JaAALNA is an action that is completed. It means: the action of making the object (mawaliya= dependants) happened by the subject (first person plural).
Mawaliya: dependants / recipients of inheritance.
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. MAWALIYA are either the guardians or the ones who are recipients of guardianship/dependants. The context here suggests recipients of inheritance, whether they were guardians or dependants.
Mimma: from what/ of what
Taraka: left
Note: TARAKA is derived from the T-R-K and it means what was left. In concrete it is used at times for the egg shell after the little bird has hatched. TARAKA is an action that is completed that is related to the root. This means: the action of leaving something behind happened by the subject (ALWALIDAN= the two parents).
Alwalidani: the two parents
Note: the root is W-L-D and it means giving birth or conceiving. ALWALIDANI are the two that conceived or gave birth.
waalaqraboona: and the nearer (in here, the family)
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. . ALAQRABOONA is derived from the root Qaf-R-B and it means nearing or becoming near. ALAQRABOONA are the nearer. The nearer can point to the people who are near as friend or family. In this context, it points to the family.
Waallatheena: and those who
AAaqadat: knotted/ thickened/ assured/ secured
Note: the root is Ain-Qaf-D and it means tying a knot and a knot. It conceptually can take the meaning of the the area that is stronger and more stable and thicker as well. AAaQADAT is an action that is completed. It means: the action of tying a knot or thickening a deal is completed by the subject (Aymanukum= your rights/oaths)
Aymanukum: Your (plural) right/ your right hand/ your legal right/ your oaths.
Note: AYMANUKUM is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth. AYMANU means right or right hand or legal right or oath of. KUM means plural you. MA MALAKAT AYMANUKUM covers what the meaning of: What you have legal authority over.
Faatoohum: then give them/ then bring them
Note: Fa means then or therefore or so. ATOOHUM 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 to the object (HUM= them).
Naseebahum: their portion/ their part
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. NASEEBA is used to mean a portion of or part of something of. 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. HUM means them
Inna: indeed/verily
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
AAala: on/ upon
kulli: each/every
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULL means each or every.
Shayin: entity
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity.
Shaheedan: witnessing
Note: the root is 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. Another concrete meaning is the baby that was just born and is covered with a membrane. In both examples, there is close association between the two objects as to act as witnesses of each other. Conceptually, the word is used for witnessing of truth and of detailed knowledge as to be able to witness. SHAHEEDAN means witnessing and it includes close knowledge of entities.
Take care all and have a great evening.
Hussein
This is 4:33
وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا
Walikullin jaAAalna mawaliya mimma taraka alwalidani waalaqraboona waallatheena AAaqadat aymanukum faatoohum naseebahum inna Allaha kana AAala kulli shayin shaheedan
The Aya says:
And to each, we made recipients of inheritance, from what the parents and the relatives left behind. And as for those who your oaths knotted, then give them their share. Indeed, Allah is witnessing on every entity/thing.
My personal note:
This Aya makes it a right for relatives and people of oaths, mainly spouses to receive inheritance from each other. The Aya reminds us that Allah is witnessing on everything and every entity.
Translation of the transliterated words:
Walikullin: and to each
Note: 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. li means to and in here, it carries the meaning of belongs to. KULLIN 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. KULLIN means each or every.
jaAAalna: We made
Note: the root is J-ain-L and it means making. JaAALNA is an action that is completed. It means: the action of making the object (mawaliya= dependants) happened by the subject (first person plural).
Mawaliya: dependants / recipients of inheritance.
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. MAWALIYA are either the guardians or the ones who are recipients of guardianship/dependants. The context here suggests recipients of inheritance, whether they were guardians or dependants.
Mimma: from what/ of what
Taraka: left
Note: TARAKA is derived from the T-R-K and it means what was left. In concrete it is used at times for the egg shell after the little bird has hatched. TARAKA is an action that is completed that is related to the root. This means: the action of leaving something behind happened by the subject (ALWALIDAN= the two parents).
Alwalidani: the two parents
Note: the root is W-L-D and it means giving birth or conceiving. ALWALIDANI are the two that conceived or gave birth.
waalaqraboona: and the nearer (in here, the family)
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. . ALAQRABOONA is derived from the root Qaf-R-B and it means nearing or becoming near. ALAQRABOONA are the nearer. The nearer can point to the people who are near as friend or family. In this context, it points to the family.
Waallatheena: and those who
AAaqadat: knotted/ thickened/ assured/ secured
Note: the root is Ain-Qaf-D and it means tying a knot and a knot. It conceptually can take the meaning of the the area that is stronger and more stable and thicker as well. AAaQADAT is an action that is completed. It means: the action of tying a knot or thickening a deal is completed by the subject (Aymanukum= your rights/oaths)
Aymanukum: Your (plural) right/ your right hand/ your legal right/ your oaths.
Note: AYMANUKUM is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth. AYMANU means right or right hand or legal right or oath of. KUM means plural you. MA MALAKAT AYMANUKUM covers what the meaning of: What you have legal authority over.
Faatoohum: then give them/ then bring them
Note: Fa means then or therefore or so. ATOOHUM 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 to the object (HUM= them).
Naseebahum: their portion/ their part
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. NASEEBA is used to mean a portion of or part of something of. 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. HUM means them
Inna: indeed/verily
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
AAala: on/ upon
kulli: each/every
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULL means each or every.
Shayin: entity
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity.
Shaheedan: witnessing
Note: the root is 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. Another concrete meaning is the baby that was just born and is covered with a membrane. In both examples, there is close association between the two objects as to act as witnesses of each other. Conceptually, the word is used for witnessing of truth and of detailed knowledge as to be able to witness. SHAHEEDAN means witnessing and it includes close knowledge of entities.
Take care all and have a great evening.
Hussein
Thursday, June 05, 2008
4:32
Salaam all,
This is 4:32
وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا
Wala tatamannaw ma faddala Allahu bihi baAAdakum AAala baAAdin lilrrijali naseebun mimma iktasaboo walilnnisai naseebun mimma iktasabna waisaloo Allaha min fadlihi inna Allaha kana bikulli shayin AAaleeman
The Aya says:
And do not wish for yourselves what Allah has bestowed of his ample goodness (upon) some of you over some. To the men belongs a portion of what they earned and to the women belongs a portion of what they earned. And ask Allah from his ample supply of good. Indeed, Allah happened to be knowing of everything.
My personal note:
The word FADL is translated here as the ample supply of good. This includes the good that is concrete as well as the good that is spiritual as well as any other form of good.
Translation of the transliterated words:
Wala: and not
Tatamannaw: you (plural) wish
Note: The root is M-N-Y and it means to destine/to write a destiny. I used write because in the Arabic mind, destiny is written. One concrete word is sperm because the sperm is destined for becoming a human being. Conceptually, the word is used for writing, reading and wishing a destiny or destiny itself. The context of the sentence decides which part of the range of the meaning applies. TATAMANNAW is an action that is being completed or will be completed. It means; the action of wishing is being made to happen or will be made to happen by the subject (second person plural) for the subject of an object (ma faddala= what He provided bountifully).
Ma: what
Faddala: He bestowed of bounty/ blessing/ Ample goodness
Note: the root is F-Dhad-L and it means overflowing of good, or the remaining of the good thing after it has been utilized. It indicates many meanings and one of them is the bounty of good, the presence of more than needed of it and so foth. FADDALA is an action that is derived from the root and that is completed. It means the action of presence of bounty or overflowing of good was made to happen by the subject (first person singular pointing to Allah, next). It was made to happen by the subject to the object which is the next word (baAAdakum= some of you).
Allahu: Allah
Bihi: by Him/ Him/ in Him
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. HI means him and it
baAAdakum: some of you (plural)
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. KUM means plural you.
AAala: on/ over/ upon
baAAdin: some
Note: the root is B-Ain-Dhad and it means part of the whole and it takes the conceptual meaning of some of the whole. BaAADIN means: Some
Lilrrijali: to the men belong
Note: li means to and in here, it carries the meaning of belongs to. ALRIJAL is derived from the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ALRIJAL means: the men.
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, admired or desired. 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.
Mimma: from what/ of what
Iktasaboo: they earned/ gained
Note: the root is K-S-B and it means earning or collecting. IKTASABOO is an action that is completed and that is derived from the root. It means: the action of making onself earn or collect happened by the subject (third person plural). Walilnnisai: and to the women belongs
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. li means to and in here, it carries the meaning of belongs to. ALNNISAI, the word means the women. It has two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy.
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, admired or desired. 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.
Mimma: from what/ of what
Iktasabna: they earned/ gained
Note: the root is K-S-B and it means earning or collecting. IKTASABNA is an action that is completed and that is derived from the root. It means: the action of making onself earn or collect happened by the subject (third person plural feminine).
Waisaloo; and ask
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. ISALOO is derived from the root S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. ISALOO is a request or demand addressing a group of people. It means: ask.
Allaha: Allah
Min: from
Fadlihi: His bounty/ blessing/ Ample supply of good
Note: the root is F-Dhad-L and it means overflowing of good, or the remaining of the good thing after it has been utilized. It indicates many meanings and one of them is the bounty of good, the presence of more than needed of it and so foth. FADLI means bounty or blessing of/ ample supply of good. HI means him and points to God.Inna: indeed/verily
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Bikulli: in every/ in each
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. 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.
AAaleeman: knowing/ knowledgeable
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable or knowing.
Salaam all and have a great evening
Hussein
This is 4:32
وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا
Wala tatamannaw ma faddala Allahu bihi baAAdakum AAala baAAdin lilrrijali naseebun mimma iktasaboo walilnnisai naseebun mimma iktasabna waisaloo Allaha min fadlihi inna Allaha kana bikulli shayin AAaleeman
The Aya says:
And do not wish for yourselves what Allah has bestowed of his ample goodness (upon) some of you over some. To the men belongs a portion of what they earned and to the women belongs a portion of what they earned. And ask Allah from his ample supply of good. Indeed, Allah happened to be knowing of everything.
My personal note:
The word FADL is translated here as the ample supply of good. This includes the good that is concrete as well as the good that is spiritual as well as any other form of good.
Translation of the transliterated words:
Wala: and not
Tatamannaw: you (plural) wish
Note: The root is M-N-Y and it means to destine/to write a destiny. I used write because in the Arabic mind, destiny is written. One concrete word is sperm because the sperm is destined for becoming a human being. Conceptually, the word is used for writing, reading and wishing a destiny or destiny itself. The context of the sentence decides which part of the range of the meaning applies. TATAMANNAW is an action that is being completed or will be completed. It means; the action of wishing is being made to happen or will be made to happen by the subject (second person plural) for the subject of an object (ma faddala= what He provided bountifully).
Ma: what
Faddala: He bestowed of bounty/ blessing/ Ample goodness
Note: the root is F-Dhad-L and it means overflowing of good, or the remaining of the good thing after it has been utilized. It indicates many meanings and one of them is the bounty of good, the presence of more than needed of it and so foth. FADDALA is an action that is derived from the root and that is completed. It means the action of presence of bounty or overflowing of good was made to happen by the subject (first person singular pointing to Allah, next). It was made to happen by the subject to the object which is the next word (baAAdakum= some of you).
Allahu: Allah
Bihi: by Him/ Him/ in Him
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. HI means him and it
baAAdakum: some of you (plural)
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. KUM means plural you.
AAala: on/ over/ upon
baAAdin: some
Note: the root is B-Ain-Dhad and it means part of the whole and it takes the conceptual meaning of some of the whole. BaAADIN means: Some
Lilrrijali: to the men belong
Note: li means to and in here, it carries the meaning of belongs to. ALRIJAL is derived from the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ALRIJAL means: the men.
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, admired or desired. 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.
Mimma: from what/ of what
Iktasaboo: they earned/ gained
Note: the root is K-S-B and it means earning or collecting. IKTASABOO is an action that is completed and that is derived from the root. It means: the action of making onself earn or collect happened by the subject (third person plural). Walilnnisai: and to the women belongs
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. li means to and in here, it carries the meaning of belongs to. ALNNISAI, the word means the women. It has two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy.
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, admired or desired. 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.
Mimma: from what/ of what
Iktasabna: they earned/ gained
Note: the root is K-S-B and it means earning or collecting. IKTASABNA is an action that is completed and that is derived from the root. It means: the action of making onself earn or collect happened by the subject (third person plural feminine).
Waisaloo; and ask
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. ISALOO is derived from the root S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. ISALOO is a request or demand addressing a group of people. It means: ask.
Allaha: Allah
Min: from
Fadlihi: His bounty/ blessing/ Ample supply of good
Note: the root is F-Dhad-L and it means overflowing of good, or the remaining of the good thing after it has been utilized. It indicates many meanings and one of them is the bounty of good, the presence of more than needed of it and so foth. FADLI means bounty or blessing of/ ample supply of good. HI means him and points to God.Inna: indeed/verily
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Bikulli: in every/ in each
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. 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.
AAaleeman: knowing/ knowledgeable
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable or knowing.
Salaam all and have a great evening
Hussein
Monday, June 02, 2008
4:31
Salaam all,
This is 4:31
إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا
In tajtaniboo kabaira ma tunhawna AAanhu nukaffir AAankum sayyiatikum wanudkhilkum mudkhalan kareeman
The aya says:
If you (plural) avoid the big ones of what you are prohibited from, then we will discard away from you (plural) your hated words and deeds, and make you enter an entrance that contains and provides plenty of goodness.
My personal note:
This Aya accepts that we all will sin some minor sins and it seems to suggest that they will be forgiven. The aya asks of us to try as much as we can to avoid the biggest sins, that God prohibited us from doing.
Translation of the transliterated words:
In: if
Tajtaniboo: you (plural) avoid/ throw away
Note: the root is J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting. TAJTANIBOO is an action that is being completed or will be completed. It means: the action of putting the object (kabaira= the bigs of) to the side, is being made to happen or will be made to happen by the subject (second person plural). This takes the meaning of avoidance or throwing away or rejection.
Kabaira: big ones of
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABAIRA means big ones of.
Ma: what
Tunhawna: you (plural) prohibited/ you are ordered to stop short
Note: the root is N-H-Y and it means stopping and not going further or ending. This then takes different form according to the plane of thought of the sentence. TUNHAWNA is an action that is being completed or will be completed. It means: the action of making the object (second person plural) stop and not proceed further or end is made to happen by an undeclared subject. It takes the meaning of prohibition.
AAanhu: from him/ away from him
Note: this word takes the meaning of from, but at times takes the meaning of away from or about and so on. Here, it carries the meaning of about or from or away from. HU means him and points to MA= what.
Nukaffir: We make buried/ We forgive/ we make discarded
Note: NUKAFFIR is derived from the root 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. NUKAFFIRU is an action that is being completed or will be completed. It means: the action of making the object (Sayyiatikum= your hated deeds and words) buried or discarded is happening or will be happening by the subject (third person plural pointing to God alone or God and those who serve under Him).
AAankum: from you (plural)
Note: this word takes the meaning of from, but at times takes the meaning of away from or about and so on. Here, it carries the meaning of about or from or away from. KUM means plural you.
Sayyiatikum: hated entities/ hated or ugly words or deeds/sins
Note: the root is S-Y-Hamza and it means hated word or deed or feeling. 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. SAYYIATI is hated entities of or hated words or deeds or ugly words or deeds of. KUM means plural you. Those are sins.
Wanudkhilkum: and we make you enter
Note: 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. NUGKHILKUM is derived from the root D-KH-L and it means entering. NUDKHIL is an action that is being completed or will be completed. It means: the action of making the object (kum=plural you) enter another object (mudkhalan= entrance) is being made to happen or will be made to happen by the subject (third person plural pointing to Allah alone or Allah and those who serve under Him).
Mudkhalan: entrance
Note: the root is D-KH-L and it means entering. MUDKHALN means entrance, or place and time of entering.
Kareeman: generous/ has and provides plenty of goodness.
Note: the root is K-R-M and it means contains plenty of goodness and provides it at the same time. One concrete word is KARM for the grape vine, since it contains the fruit and provides the fruit to the people. Conceptually, the term is used for generosity in all it’s aspects. KAREEMAN means: has and provides plenty of goodness or generous.
Salaam all and have a good night
Hussein
This is 4:31
إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا
In tajtaniboo kabaira ma tunhawna AAanhu nukaffir AAankum sayyiatikum wanudkhilkum mudkhalan kareeman
The aya says:
If you (plural) avoid the big ones of what you are prohibited from, then we will discard away from you (plural) your hated words and deeds, and make you enter an entrance that contains and provides plenty of goodness.
My personal note:
This Aya accepts that we all will sin some minor sins and it seems to suggest that they will be forgiven. The aya asks of us to try as much as we can to avoid the biggest sins, that God prohibited us from doing.
Translation of the transliterated words:
In: if
Tajtaniboo: you (plural) avoid/ throw away
Note: the root is J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting. TAJTANIBOO is an action that is being completed or will be completed. It means: the action of putting the object (kabaira= the bigs of) to the side, is being made to happen or will be made to happen by the subject (second person plural). This takes the meaning of avoidance or throwing away or rejection.
Kabaira: big ones of
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABAIRA means big ones of.
Ma: what
Tunhawna: you (plural) prohibited/ you are ordered to stop short
Note: the root is N-H-Y and it means stopping and not going further or ending. This then takes different form according to the plane of thought of the sentence. TUNHAWNA is an action that is being completed or will be completed. It means: the action of making the object (second person plural) stop and not proceed further or end is made to happen by an undeclared subject. It takes the meaning of prohibition.
AAanhu: from him/ away from him
Note: this word takes the meaning of from, but at times takes the meaning of away from or about and so on. Here, it carries the meaning of about or from or away from. HU means him and points to MA= what.
Nukaffir: We make buried/ We forgive/ we make discarded
Note: NUKAFFIR is derived from the root 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. NUKAFFIRU is an action that is being completed or will be completed. It means: the action of making the object (Sayyiatikum= your hated deeds and words) buried or discarded is happening or will be happening by the subject (third person plural pointing to God alone or God and those who serve under Him).
AAankum: from you (plural)
Note: this word takes the meaning of from, but at times takes the meaning of away from or about and so on. Here, it carries the meaning of about or from or away from. KUM means plural you.
Sayyiatikum: hated entities/ hated or ugly words or deeds/sins
Note: the root is S-Y-Hamza and it means hated word or deed or feeling. 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. SAYYIATI is hated entities of or hated words or deeds or ugly words or deeds of. KUM means plural you. Those are sins.
Wanudkhilkum: and we make you enter
Note: 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. NUGKHILKUM is derived from the root D-KH-L and it means entering. NUDKHIL is an action that is being completed or will be completed. It means: the action of making the object (kum=plural you) enter another object (mudkhalan= entrance) is being made to happen or will be made to happen by the subject (third person plural pointing to Allah alone or Allah and those who serve under Him).
Mudkhalan: entrance
Note: the root is D-KH-L and it means entering. MUDKHALN means entrance, or place and time of entering.
Kareeman: generous/ has and provides plenty of goodness.
Note: the root is K-R-M and it means contains plenty of goodness and provides it at the same time. One concrete word is KARM for the grape vine, since it contains the fruit and provides the fruit to the people. Conceptually, the term is used for generosity in all it’s aspects. KAREEMAN means: has and provides plenty of goodness or generous.
Salaam all and have a good night
Hussein
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