4:75

Salaam all,

This is 4:75
وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
Wama lakum la tuqatiloona fee sabeeli Allahi waalmustadAAafeena mina alrrijali waalnnisai waalwildani allatheena yaqooloona rabbana akhrijna min hathihi alqaryati alththalimi ahluha waijAAal lana min ladunka waliyyan waijAAal lana min ladunka naseeran

The Aya says:
And why not you (plural) physically fight in Allah’s path, including the abused weak amongst the men and the women and children?! Those who say: our nurturing Lord. Make us leave this town, whose people are unjust, and make for us, from yours, a guardian. And make for us, from yours, a supporter.

My personal note:
This Aya links the physical fight in Allah’s path with the physical fight for the sake of helping and saving those who are weak and abused because of their weakness. This can be looked at in one of two ways:
1- The fight to save the weak who are abused is considered part and parcel of the fight in Allah’s path.
2- The fight to help the weak is another reason for Muslims to fight.

The two are not necessarily mutually exclusive. I do see that the first is very linked to the inclusion that comes with the Arabic letter WAW. The weak here are any group, Muslim or non Muslim, who is abused because of weakness and who asks for help from neighboring Muslim governments and so on.

The Aya also makes a point that when a weak who is subjected to injustice asks for help from God, then Allah will send them some of His creation to help them and be their guardians, and this includes those Muslims who respond to that order to fight for that cause. God is Merciful to all His creation.

Translation of the transliterated words:


Wama: and what
Lakum: to you (plural)/ about you
Note: MA LAKUM is a form of question and caries with it a demand at the same time.
La: not
Tuqatiloona: you (plural) physically fight
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. TUQATILOONA is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner (fighting the one who fights them) by the subject (second person plural).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
waalmustadAAafeena: including the weak/ and the ones considered weak/ the ones who were abused because of their weakness.
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. ALMUSTADAAaFEENA is derived from the root Dhad-Ain-F and it means in concrete, when the thing is folded upon itself, therefore giving two potential meanings for the derivatives, one is weakness, since the weak gets folded and the other is multiplication since the fold one object becomes two which is the context of this sentence. ALMUSTADAAaFEENA are the one who are weak or taken by others as weak or the ones whose weakness was exploited by others or all.
Mina: of/ from/ amongst
Alrrijali: the men
Note: 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 in this context: the men.
Waalnnisai: and the women
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. ALNNISAI is derived from 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.
Waalwildani: and the children
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. ALWILDANI is derived from the root W-L-D and it means conceiving or giving birth. It also means child or the product of birth or conception. ALWILDAN are the children or the offspring.
Allatheena: those who
Yaqooloona: say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOON is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Rabbana: Our nurturing Lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of. NA means us.
Akhrijna: get us out/ make us come out
Note: The root is KH-R-J and it means coming out or exiting. That is the conceptual meaning and it assumes it’s more specific meaning or meanings according to the plane of thought of the sentence. AKHRIJNA is an order or a request that is addressing a singular. It means: make us come out or get us out.
Min: from
Hathihi: this
Alqaryati: village/ town
Note: the root is Qaf-R-Y and it means the piece of land that is undivided or the body of water which collects water from the valleys and where people congregate to drink and water their animals. This is the concrete and it can be conceptually extended to mean town or village since the town or village is located where the water is located. ALQARYATI means: the village or town in here.
Alththalimi: the unjust
Note: the root is THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. ALTHTHALIMI is the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.
Ahluha: her 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. AHLU means people of or family of. HA means her or them and it points to the safe keeps or trusts. Here, it points to the people of the village or town.
waijAAal: and make/ do
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. IJAAaL is derived from the root is J-Ain-L and it means making or to make. JIAAaL is a request or a demand addressing a singular. It means make or do.
Lana: to us/ for us
Min: from
LadunkA: at Yours/ at Your presence
Note: LADUN means at and it points to place or time or others. HU means him which points to Allah. LADUNKA means from You (singular) in general or from Your presence.
Waliyyan: guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYAN is either the one who is a guardian or the one who receives guardianship of another or both. In this context, it takes the meaning of guardian, because God is always a guardian and not a receiver of guardianship of others.
waijAAal: and make/ do
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. IJAAaL is derived from the root is J-Ain-L and it means making or to make. JIAAaL is a request or a demand addressing a singular. It means make or do.
Lana: to us/ for us
Min: from
LadunkA: at Yours/ at Your presence
Note: LADUN means at and it points to place or time or others. HU means him which points to Allah. LADUNKA means from You (singular) in general or from Yours.
Naseeran: supporter
Note: the root N-Sad-R and it means aid or help at a time of need. NASEERA means: supporter or helper at the time of need.

Salam all and have a good evening.

Hussein