Salaam all,
This is 4:82
أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا
Afala yatadabbaroona alqurana walaw kana min AAindi ghayri Allahi lawajadoo feehi ikhtilafan katheeran
The Aya says:
Won’t they study the Qur’an thoroughly, and if it were from other than Allah, then they would have found in it lots of self contradiction.
My personal note:
There are some important points here:
1- That humans will perceive very few self contradictions in the Qur’an, and this would be a proof of it’s provenance from God.
2- One would then say, but God’s work should not have any self contradiction. The answer is that it is true and there is no self contradiction in the Qur’an. However, the Aya points to human perception and humans may perceive self contradiction, although very little, in the Qur’an. This perception of self contradiction is often easily removed through further study and contemplation. This point adds to the depth of the statement, because it does not talk about absolute reality, no contradiction, but about human perception of it.
3- It also brings to our attention that human works will always have many self contradictions and this should help us in scientific and other than scientific study and critique.
Translation of the transliterated words:
Afala: Don’t?!/won't?!
Note: this is a question and also a an exclamation
Yatadabbaroona: thoroughly study/ study to the end
Note: the root is D-B-R and it means the end of an entity in a conceptual manner. This could be the behind of the entity or it could be the conclusion of a matter or business and so forth. YATADABBAROONA is an action that is being completed or will be completed. It means: the action of taking the object (AlQur’an= the Qur’an) to the end is happening or will be happening by the subject (third person plural). Here, taking the Qur’an to the end takes the meaning of thoroughly study it all, or study it all and not part of it.
Alqurana: The Qur’an
Note: the root is Qaf-R-Hamza and it means reading/ reciting or collecting. According to Lisan Al Arab the collecting is the origin of the word. One other concrete word is Menses because it is shedding of the collected blood. The Qur’an therefore means exposure of the collected speech through reading or recitation. AL Qur’an is therefore the collected speech of GOD and that is shared through reading it or listening to it’s recitation or otherwise.
Walaw: and if
Kana: he (the Qur’an) was/ happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Min: from/ of
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
ghayri: other than
Note: GHAYRI is derived from the root GH-Y-R and it means other or different from. GHAYRI means different or other than.
Allahi: Allah
Lawajadoo: then they would have found
Note: LA means then or therefore. WAJADOO is derived from the root W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. WAJADOO is an action that is derived from the root. It means: the action of finding happened by the subject (third person plural).
Feehi: in him (Qur’an)
Ikhtilafan: self contradiction/ difference with itself
Note: IKHTILAF is derived from the root KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. IKHTILAF is the process of putting one entity behind another in time or place or thought or otherwise. In this context, it talks about the one part of the book differing with another or self contradiction.
Katheeran: lots/ many
Note: the root is K-TH-R and it means many or numerous in all the planes of thought. KATHEERAN means: numerous or many or a lot.
Salaam all and have a great day.
Hussein
Monday, November 24, 2008
Sunday, November 16, 2008
4:81
Salaam all,
This is 4:81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً
Wayaqooloona taAAatun faitha barazoo min AAindika bayyata taifatun minhum ghayra allathee taqoolu waAllahu yaktubu ma yubayyitoona faaAArid AAanhum watawakkal AAala Allahi wakafa biAllahi wakeelan
The Aya says:
And they say Obeisance, so when they leave from your place, a group of them manipulated, in private, what you (O Muhammad) say to otherwise. While Allah registers what they manipulate, therefore move away from them and make Allah your guarantor, and Allah is sufficient of guarantor.
My personal note:
WAKEEL is a guarantor. The concept has a little more depth than just guarantee. It takes in it that the person does what he or she can or need to do and then the completion of what they have no control of is upon Allah. Therefore, it takes the meaning of completer of the task to where it needs to be and therefore guaranteeing of the most appropriate results.
In terms of human interaction, a WAKEEL is the person who will also try to guarantee the best results and the best interest of the person who is under his or her guarantee.
Translation of the transliterated words:
Wayaqooloona: and they say/ communicate
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAQOOLOONA is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLOONA is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural). This, in turn means: they say or communicate.
taAAatun: obeisance/ willing compliance
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. TaAAaTUN means obeisance or willing compliance.
Faitha: so when/ if
Barazoo: they came out
Note: B-R-Z and it means wide exposed spaces. In a conceptual manner, it is used for becoming apparent after having been in-apparent or coming out. BARAZOO is an action that is completed. It means: the coming out or becoming apparent/exposed happened by the subject (third person plural). In this context, it carries coming out to the outside.
Min: from
AAindika: at/ at your (singular) place
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you. The context points to the place.
Bayyata: changed/ manipulated in private or secret
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. BAYYATA is an action that is completed. It means: the making of shelter happened by the subject (third person singular pointing to TAIFATUN= a group). The context here makes the shelter more of acts of manipulation or change of what is said to them in secret or in privacy of their shelter, which would be the place where they feel safest to scheme.
Taifatun: a group
Note: the root is TTa-W-F and it means to go around something in circles so that you get the feeling that you surround it. This is the concrete meaning and the abstract can be related to it especially the meaning of knowing something very well and being keen about it. TAIFATUN is a circle in a conceptual manner. In the context of this Aya, it takes the meaning of a group.
minhum: of them/ from them/ amongst them
ghayra: other than
Note: GHAYRA is derived from the root GH-Y-R and it means other or different from. GHAYRA means different or other than.
Allathee: the thing/ the one
Taqoolu: you (singular) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. TAQOOLU is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (second person singular pointing to the prophet).
waAllahu: and Allah/ while Allah
yaktubu: writes/ registers
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood often as writing because writing is the putting together of letters, words and ideas. YaKTUBU is a verb form that is derived from the root and this being completed or will be completed. It means: writing of the object (ma YUBAYYITOONA=what they privately manipulate) is happening or will be happening by the subject (third person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries the meaning of documentation and registry.
Ma: what
Yubayyitoona: they privately manipulate/ scheme
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. YUBAYYITOONA is an action that is being completed or will be completed. It means: the making of shelter is happening or will be happening by the subject (third person plural). The context here makes the shelter more of acts of manipulation or change of what is said to them in secret or in privacy of their shelter, which would be the place where they feel safest to scheme.
faaAArid: then move away/ them avoid/ make width
Note: Fa means then or therefore or so. aAARID i s derived from the root Ain-R-Dhad and it means width. As a conceptual meanings it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. aAARIDOO is an order or a request addressing a group of people. It means: make width. This word will then combine with the next to become meaningful. The meaning becomes, move away/ avoid/ leave alone.
AAanhum: away from them
Watawakkal: and make guaranteeing
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. TAWAKKAL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. TAWAKKAL is an order for action that is addressing a singular. It means: make yourself entrust on the object (Allah coming up).
AAala: upon
Allahi: Allah
TAWAKKAL AAaLA Allah means: make Allah your guarantor.
Wakafa: and sufficient
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah
Wakeelan: guarantor
Note: the root is W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. WAKEEL is the guarantor which includes takes care of matter to completion and also protection and so on.
Salaam all and have a great day.
Hussein
This is 4:81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً
Wayaqooloona taAAatun faitha barazoo min AAindika bayyata taifatun minhum ghayra allathee taqoolu waAllahu yaktubu ma yubayyitoona faaAArid AAanhum watawakkal AAala Allahi wakafa biAllahi wakeelan
The Aya says:
And they say Obeisance, so when they leave from your place, a group of them manipulated, in private, what you (O Muhammad) say to otherwise. While Allah registers what they manipulate, therefore move away from them and make Allah your guarantor, and Allah is sufficient of guarantor.
My personal note:
WAKEEL is a guarantor. The concept has a little more depth than just guarantee. It takes in it that the person does what he or she can or need to do and then the completion of what they have no control of is upon Allah. Therefore, it takes the meaning of completer of the task to where it needs to be and therefore guaranteeing of the most appropriate results.
In terms of human interaction, a WAKEEL is the person who will also try to guarantee the best results and the best interest of the person who is under his or her guarantee.
Translation of the transliterated words:
Wayaqooloona: and they say/ communicate
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAQOOLOONA is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLOONA is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural). This, in turn means: they say or communicate.
taAAatun: obeisance/ willing compliance
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. TaAAaTUN means obeisance or willing compliance.
Faitha: so when/ if
Barazoo: they came out
Note: B-R-Z and it means wide exposed spaces. In a conceptual manner, it is used for becoming apparent after having been in-apparent or coming out. BARAZOO is an action that is completed. It means: the coming out or becoming apparent/exposed happened by the subject (third person plural). In this context, it carries coming out to the outside.
Min: from
AAindika: at/ at your (singular) place
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you. The context points to the place.
Bayyata: changed/ manipulated in private or secret
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. BAYYATA is an action that is completed. It means: the making of shelter happened by the subject (third person singular pointing to TAIFATUN= a group). The context here makes the shelter more of acts of manipulation or change of what is said to them in secret or in privacy of their shelter, which would be the place where they feel safest to scheme.
Taifatun: a group
Note: the root is TTa-W-F and it means to go around something in circles so that you get the feeling that you surround it. This is the concrete meaning and the abstract can be related to it especially the meaning of knowing something very well and being keen about it. TAIFATUN is a circle in a conceptual manner. In the context of this Aya, it takes the meaning of a group.
minhum: of them/ from them/ amongst them
ghayra: other than
Note: GHAYRA is derived from the root GH-Y-R and it means other or different from. GHAYRA means different or other than.
Allathee: the thing/ the one
Taqoolu: you (singular) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. TAQOOLU is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (second person singular pointing to the prophet).
waAllahu: and Allah/ while Allah
yaktubu: writes/ registers
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood often as writing because writing is the putting together of letters, words and ideas. YaKTUBU is a verb form that is derived from the root and this being completed or will be completed. It means: writing of the object (ma YUBAYYITOONA=what they privately manipulate) is happening or will be happening by the subject (third person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries the meaning of documentation and registry.
Ma: what
Yubayyitoona: they privately manipulate/ scheme
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. YUBAYYITOONA is an action that is being completed or will be completed. It means: the making of shelter is happening or will be happening by the subject (third person plural). The context here makes the shelter more of acts of manipulation or change of what is said to them in secret or in privacy of their shelter, which would be the place where they feel safest to scheme.
faaAArid: then move away/ them avoid/ make width
Note: Fa means then or therefore or so. aAARID i s derived from the root Ain-R-Dhad and it means width. As a conceptual meanings it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. aAARIDOO is an order or a request addressing a group of people. It means: make width. This word will then combine with the next to become meaningful. The meaning becomes, move away/ avoid/ leave alone.
AAanhum: away from them
Watawakkal: and make guaranteeing
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. TAWAKKAL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. TAWAKKAL is an order for action that is addressing a singular. It means: make yourself entrust on the object (Allah coming up).
AAala: upon
Allahi: Allah
TAWAKKAL AAaLA Allah means: make Allah your guarantor.
Wakafa: and sufficient
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah
Wakeelan: guarantor
Note: the root is W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. WAKEEL is the guarantor which includes takes care of matter to completion and also protection and so on.
Salaam all and have a great day.
Hussein
Wednesday, November 12, 2008
4:80
Salaam all,
This is 4:80
مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
Man yutiAAi alrrasoola faqad ataAAa Allaha waman tawalla fama arsalnaka AAalayhim hafeethan
The Aya says:
Whoever willingly obeys the messenger then he indeed willingly obeyed Allah. And whoever follows otherwise then We have not sent you (O Muhammad) upon them (as) safe keeper.
My personal note:
The Aya established that obeying Allah happens through obeying his envoy and messenger to us. This is because the message from Allah cannot come but through the messenger.
The Aya continues that for those who decide not to obey Allah and his messenger, then it is not the job of the messenger to hold onto them or safe keep them. That is their job. The job of the messenger is to deliver the message and to explain it and implement it. The job of the receiver is to follow.
This brings the principle of Islamic law: the extreme respect for the privacy of individuals. So punishments are always done on public acts of breaking the law and not private acts of breaking the law. This is because although the Muslim state is not a safe keeper of an individual who acts against his or her own good, it is the safe keeper of other individuals and the society from the harm or potential harm done by others in the public sphere.
Translation of the transliterated words:
Man: who
yutiAAi: obeys/ willingly comply with
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. YUTiAAi is an action that is being completed or will be completed. It means: the action of obeying or willingly complying with the object (Alrasool= the messenger/envoy) is happening or will be happening by the subject (third person singular).
Alrrasoola: the messenger/ the envoy
Note: ALRRASOOLA is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLA means the envoy or the messenger.
Faqad: then indeed
ataAAa: obeyed/ willingly complied with
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. ATaAAa is an action that completed. It means: the action of obeying or willingly complying with the object (ALLAH) happened by the subject (third person singular).
Allaha: Allah
Waman: and whoever
Tawalla: moved away/ refused/ followed his own direction instead
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. TAWALLA is an action that is completed that is derived from the root. It means: the action of making oneself follow own direction with one’s own guarantee, happened by the subject (third person singular). This is used here to mean directing oneself away from what is offered and the guarantee that is offered. In this context, it carries the meaning of disobeying the messenger for his or her own direction.
Fama: then not
Arsalnaka: We sent you (singular)/ envoyed you
Note: ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
AAalayhim: on them/ upon them
Hafeethan: safe keeper
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. In one word, the concept of safe keeping comes to mind. This concept of safe keeping will then depend on the context to understand it’s specific meaning in the sentence. HAFEETHAN means safe keeper.
Salaam all and have a great day.
Hussein
This is 4:80
مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
Man yutiAAi alrrasoola faqad ataAAa Allaha waman tawalla fama arsalnaka AAalayhim hafeethan
The Aya says:
Whoever willingly obeys the messenger then he indeed willingly obeyed Allah. And whoever follows otherwise then We have not sent you (O Muhammad) upon them (as) safe keeper.
My personal note:
The Aya established that obeying Allah happens through obeying his envoy and messenger to us. This is because the message from Allah cannot come but through the messenger.
The Aya continues that for those who decide not to obey Allah and his messenger, then it is not the job of the messenger to hold onto them or safe keep them. That is their job. The job of the messenger is to deliver the message and to explain it and implement it. The job of the receiver is to follow.
This brings the principle of Islamic law: the extreme respect for the privacy of individuals. So punishments are always done on public acts of breaking the law and not private acts of breaking the law. This is because although the Muslim state is not a safe keeper of an individual who acts against his or her own good, it is the safe keeper of other individuals and the society from the harm or potential harm done by others in the public sphere.
Translation of the transliterated words:
Man: who
yutiAAi: obeys/ willingly comply with
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. YUTiAAi is an action that is being completed or will be completed. It means: the action of obeying or willingly complying with the object (Alrasool= the messenger/envoy) is happening or will be happening by the subject (third person singular).
Alrrasoola: the messenger/ the envoy
Note: ALRRASOOLA is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLA means the envoy or the messenger.
Faqad: then indeed
ataAAa: obeyed/ willingly complied with
Note: the root is TTa-W-Ain and it means willing compliance or obeying willingly. ATaAAa is an action that completed. It means: the action of obeying or willingly complying with the object (ALLAH) happened by the subject (third person singular).
Allaha: Allah
Waman: and whoever
Tawalla: moved away/ refused/ followed his own direction instead
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. TAWALLA is an action that is completed that is derived from the root. It means: the action of making oneself follow own direction with one’s own guarantee, happened by the subject (third person singular). This is used here to mean directing oneself away from what is offered and the guarantee that is offered. In this context, it carries the meaning of disobeying the messenger for his or her own direction.
Fama: then not
Arsalnaka: We sent you (singular)/ envoyed you
Note: ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
AAalayhim: on them/ upon them
Hafeethan: safe keeper
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. In one word, the concept of safe keeping comes to mind. This concept of safe keeping will then depend on the context to understand it’s specific meaning in the sentence. HAFEETHAN means safe keeper.
Salaam all and have a great day.
Hussein
Monday, November 10, 2008
4:79
Salaam all,
This is 4:79
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا
Ma asabaka min hasanatin famina Allahi wama asabaka min sayyiatin famin nafsika waarsalnaka lilnnasi rasoolan wakafa biAllahi shaheedan
The Aya says:
What hit you (O Muhammad) of good then from Allah, and what hit you (O Muhammad) of hated entity, then from yourself. And We sent you as envoy to the people, and Allah is sufficient as witness.
My personal note:
This aya touches on some important issues to be looked at in conjunction with the previous one. It raises some questions?
How does 4:78 say that all is from Allah, while this one says that the bad comes from “yourself”?
In the previous Aya we said that every thing comes from Allah directly or indirectly. If it comes indirectly from God, then we as people or other creation carry it’s more direct responsibility, even though it still has it’s connection to God indirectly. For example, the owner of a lab has his name as an author of a scientific article, because of his relatively indirect involvement, while the scientist working under him or her will carry the direct authorship. So, the two Ayat are not necessarily contradicting themselves.
The next question: What does from yourself mean?
This can be pointing to several things at the same time:
1- The person is responsible for the bad that hits him. An example would be in doing actions that necessitate them being hit by the bad that happened to them. This is a known idea by religious Jews and Christians and Muslims. The Muslim view here, is that the suffering that the person goes through will help cleanse the burden of sin, and helps forgive it. Therefore the suffering has a hidden blessing within the suffering.
2- The bad is bad because we feel bad when it happens. The self is the one that feels the badness and therefore the bad is mainly in our own perception through our own self. We see this everyday in the different things that make some of us suffer, while it does not affect others.
3- The self of a particular individual may need to go through some bad times as part of it’s growth and maturity and in order to help it reach the good. So, here, things may look bad, but can have a hidden blessing in them that help the future of some sort. An example would be the suffering that Joseph went through and that built his own Iman=safety in Allah.
4- It can be a test as happened in the order for Abraham to kill his son.
What is important is that there is not one only meaning or way to look at “bad from yourself” and one has to keep the wide coverage of this concept in view.
One will then ask another question: All those points about bad are true for the good that hits the person, then why does God take authority for the good and leave the bad to us as people?
The answer here is in:
1- In a sense, God suggests that the bad is linked to God only through indirect means, but the good is linked directly as well as indirectly to God.
2- Because the good that happens to us from god is more than what we deserve in our actions, and more than what we need to feel good and more than our selves need for their maturity. Because that generosity is not linked to our actions or needs or selves, then it is more linked to God through His generosity and mercy on us, than ourselves. The same is not true for the bad that hits us, because it is never more than what we deserve, or need for maturity or perception.
I end with the fact that we have to remember two main things:
1- God never burdens us with suffering that we cannot bear. This is what came to us from Aya 2:286. So, this reassures us that whatever bad hits us, then we can cope with it.
2- No matter how much suffering hits us, we are always blessed with so much more good that we will not only be able to cope with the suffering, but also be able to overcome, with God’s help.
Those two points are the message of Iman, the safety and trust in God and that He will not allow happen to us, except what is best for us.
I hope this helps and God knows best.
Translation of the transliterated words:
Ma: what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min hasanatin= of good or beauty).
Min: of/ from
Hasanatin: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATIN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Famina: then from/ of
Allahi: Allah
Wama: and what/ while what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min Sayyiatin= of bad or hated entity).
Min: of/ from
Sayyiatin: bad entity/ hated entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATIN is the ugly or hated deed or any ugly or hate worthy entity.
Famin: then from
Nafsika: yourself
Note: NAFSIN is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSI means self of. KA means you (singular).
Waarsalnaka: and We sent you (singular)/ and we sent you as envoy or messenger
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
Lilnnasi: to the people/ society
Note: LI means to. ALNNASI is derived from the root the root is Hamza-N-S and it means socializing. ALNNASI are the society or the people.
Rasoolan: messenger/ envoy
Note: RASOOLAN is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RASOOLAN means envoy or messengers.
Wakafa: and sufficient
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah
Shaheedan: witness
Note: SHAHEED is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. SHAHEEDAN means witness or witnessing.
Salaam all and have a great day
This is 4:79
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا
Ma asabaka min hasanatin famina Allahi wama asabaka min sayyiatin famin nafsika waarsalnaka lilnnasi rasoolan wakafa biAllahi shaheedan
The Aya says:
What hit you (O Muhammad) of good then from Allah, and what hit you (O Muhammad) of hated entity, then from yourself. And We sent you as envoy to the people, and Allah is sufficient as witness.
My personal note:
This aya touches on some important issues to be looked at in conjunction with the previous one. It raises some questions?
How does 4:78 say that all is from Allah, while this one says that the bad comes from “yourself”?
In the previous Aya we said that every thing comes from Allah directly or indirectly. If it comes indirectly from God, then we as people or other creation carry it’s more direct responsibility, even though it still has it’s connection to God indirectly. For example, the owner of a lab has his name as an author of a scientific article, because of his relatively indirect involvement, while the scientist working under him or her will carry the direct authorship. So, the two Ayat are not necessarily contradicting themselves.
The next question: What does from yourself mean?
This can be pointing to several things at the same time:
1- The person is responsible for the bad that hits him. An example would be in doing actions that necessitate them being hit by the bad that happened to them. This is a known idea by religious Jews and Christians and Muslims. The Muslim view here, is that the suffering that the person goes through will help cleanse the burden of sin, and helps forgive it. Therefore the suffering has a hidden blessing within the suffering.
2- The bad is bad because we feel bad when it happens. The self is the one that feels the badness and therefore the bad is mainly in our own perception through our own self. We see this everyday in the different things that make some of us suffer, while it does not affect others.
3- The self of a particular individual may need to go through some bad times as part of it’s growth and maturity and in order to help it reach the good. So, here, things may look bad, but can have a hidden blessing in them that help the future of some sort. An example would be the suffering that Joseph went through and that built his own Iman=safety in Allah.
4- It can be a test as happened in the order for Abraham to kill his son.
What is important is that there is not one only meaning or way to look at “bad from yourself” and one has to keep the wide coverage of this concept in view.
One will then ask another question: All those points about bad are true for the good that hits the person, then why does God take authority for the good and leave the bad to us as people?
The answer here is in:
1- In a sense, God suggests that the bad is linked to God only through indirect means, but the good is linked directly as well as indirectly to God.
2- Because the good that happens to us from god is more than what we deserve in our actions, and more than what we need to feel good and more than our selves need for their maturity. Because that generosity is not linked to our actions or needs or selves, then it is more linked to God through His generosity and mercy on us, than ourselves. The same is not true for the bad that hits us, because it is never more than what we deserve, or need for maturity or perception.
I end with the fact that we have to remember two main things:
1- God never burdens us with suffering that we cannot bear. This is what came to us from Aya 2:286. So, this reassures us that whatever bad hits us, then we can cope with it.
2- No matter how much suffering hits us, we are always blessed with so much more good that we will not only be able to cope with the suffering, but also be able to overcome, with God’s help.
Those two points are the message of Iman, the safety and trust in God and that He will not allow happen to us, except what is best for us.
I hope this helps and God knows best.
Translation of the transliterated words:
Ma: what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min hasanatin= of good or beauty).
Min: of/ from
Hasanatin: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATIN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Famina: then from/ of
Allahi: Allah
Wama: and what/ while what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min Sayyiatin= of bad or hated entity).
Min: of/ from
Sayyiatin: bad entity/ hated entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATIN is the ugly or hated deed or any ugly or hate worthy entity.
Famin: then from
Nafsika: yourself
Note: NAFSIN is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSI means self of. KA means you (singular).
Waarsalnaka: and We sent you (singular)/ and we sent you as envoy or messenger
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
Lilnnasi: to the people/ society
Note: LI means to. ALNNASI is derived from the root the root is Hamza-N-S and it means socializing. ALNNASI are the society or the people.
Rasoolan: messenger/ envoy
Note: RASOOLAN is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RASOOLAN means envoy or messengers.
Wakafa: and sufficient
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah
Shaheedan: witness
Note: SHAHEED is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. SHAHEEDAN means witness or witnessing.
Salaam all and have a great day
Saturday, November 08, 2008
4:78
Salaam all,
This is 4:78
أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا
Aynama takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tusibhum hasanatun yaqooloo hathihi min AAindi Allahi wain tusibhum sayyiatun yaqooloo hathihi min AAindika qul kullun min AAindi Allahi famali haolai alqawmi la yakadoona yafqahoona hadeethan
The Aya says:
Wherever you (plural) happen to be, death will reach you even if you were in well protected high castles. And if they are to be hit by an entity of beauty, they say: this is from Allah. And if they are to be hit by a hated entity, they say: this is from you (Muhammad). Say (O Muhammad): all is from Allah then what about those people, they do not nearly reach understanding of happening/ saying?!
My personal note:
This Aya touches on an interesting and important field of what hits us as people of good and bad. The answer is that it all comes from God. However, here, Muslim scholars understand this with detail. The issue is that the action of God can be direct or indirect through the actions of his creation. In this Aya God takes ownership of the direct and of the indirect. We as humans will always have to take ownership of our own actions, the direct and indirect.
The next question then comes: Why does God do to humans things that they hate, or that they consider bad or that hurt? The answers to this have to always take in consideration that God acts with His love, Mercy, Justice and Wisdom at the same time. This reassures the believer that whenever he or she is hit with something that he or she hates, then there is a hidden blessing in it from God and our job is to trust in the presence of this hidden blessing and move on. We should not dwell on our pain.
Translation of the transliterated words:
Aynama: Wherever
Takoonoo: you (plural) happen to be
Note: the root is K-W-N and it means being. TAKOONOO is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (second personal plural). This in turn means: you (plural) happen to be.
Yudrikkumu: will reach you (plural)
Note: the root is D-R-K and it means reaching. This is the conceptual meaning and it covers reaching time and place and also ideas or thoughts according to the context. YUDRIKKUMU is an action that is being completed or will be completed. It means: the action of reaching the object (KUMU= plural you) is happening or will be happening by the subject (third person singular pointing to ALMAWTU, coming up and it means death.)
Almawtu: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTU means the death or just death.
Walaw: even if
Kuntum: you (plural) happened to be
Note: the root is K-W-N and it means being. KUNTUM is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
Fee: in
Buroojin: high castles
Note: the root is B-R-J and in concrete it points to something that is high or cannot escape attention. It is given to things on top of a high place or to the constellations high in the sky and that cannot escape attention of the desert dwellers. Conceptually, the context determines the meaning. HERE, BUROOJ means high castles or apparently high and mighty castles.
Mushayyadatin: strongly built/ sealed holes or defects
Note: the root is SH-Y-D and it means in concrete what one covers the walls with in order to block all the holes between the bricks or stones and in order to complete the insulation from wind and rain. Conceptually, it covers the building being strongly built and not leaving any hole or defect, but sealed.
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Hasanatun: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATUN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Sayyiatun: a hate worthy or bad entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATUNN is the ugly or hated deed or any ugly or hate worthy entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindika: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you.
Qul: say/ communicate/ respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Kullun: each/ all
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLUN means each or every or all.
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Famali: so what to?!/ so what about?!
Haolai: those
Alqawmi: people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
La: not
Yakadoona: attempt/ reach/ nearly reach
Note: the root is K-Y-D and it means to plan and start doing something, but not clear if it was done or not/ to nearly do something. For the noun it means scheme. YAKADOONA is an action that is being completed or will be completed. It means: the action of nearly doing the object (Yafqahoona=understand) is happening or will be happening by the subject (third person plural).
Yafqahoona: understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOONA is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).
Hadeethan: happening/ saying/ news/ actions
Note: The root is Ha-D-TH and it means to happen for the verb and happening for the noun. This is conceptually then extended to many different understandings that are linked to the context. They carry the meanings of happenings as news, or sayings or new developments or all, as long as the context of the sentence allows it. HADEETHAN here carries the conceptual meanings of happening, which covers sayings and actions of Allah or of people.
Salaam all and have a great evening
This is 4:78
أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا
Aynama takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tusibhum hasanatun yaqooloo hathihi min AAindi Allahi wain tusibhum sayyiatun yaqooloo hathihi min AAindika qul kullun min AAindi Allahi famali haolai alqawmi la yakadoona yafqahoona hadeethan
The Aya says:
Wherever you (plural) happen to be, death will reach you even if you were in well protected high castles. And if they are to be hit by an entity of beauty, they say: this is from Allah. And if they are to be hit by a hated entity, they say: this is from you (Muhammad). Say (O Muhammad): all is from Allah then what about those people, they do not nearly reach understanding of happening/ saying?!
My personal note:
This Aya touches on an interesting and important field of what hits us as people of good and bad. The answer is that it all comes from God. However, here, Muslim scholars understand this with detail. The issue is that the action of God can be direct or indirect through the actions of his creation. In this Aya God takes ownership of the direct and of the indirect. We as humans will always have to take ownership of our own actions, the direct and indirect.
The next question then comes: Why does God do to humans things that they hate, or that they consider bad or that hurt? The answers to this have to always take in consideration that God acts with His love, Mercy, Justice and Wisdom at the same time. This reassures the believer that whenever he or she is hit with something that he or she hates, then there is a hidden blessing in it from God and our job is to trust in the presence of this hidden blessing and move on. We should not dwell on our pain.
Translation of the transliterated words:
Aynama: Wherever
Takoonoo: you (plural) happen to be
Note: the root is K-W-N and it means being. TAKOONOO is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (second personal plural). This in turn means: you (plural) happen to be.
Yudrikkumu: will reach you (plural)
Note: the root is D-R-K and it means reaching. This is the conceptual meaning and it covers reaching time and place and also ideas or thoughts according to the context. YUDRIKKUMU is an action that is being completed or will be completed. It means: the action of reaching the object (KUMU= plural you) is happening or will be happening by the subject (third person singular pointing to ALMAWTU, coming up and it means death.)
Almawtu: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTU means the death or just death.
Walaw: even if
Kuntum: you (plural) happened to be
Note: the root is K-W-N and it means being. KUNTUM is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
Fee: in
Buroojin: high castles
Note: the root is B-R-J and in concrete it points to something that is high or cannot escape attention. It is given to things on top of a high place or to the constellations high in the sky and that cannot escape attention of the desert dwellers. Conceptually, the context determines the meaning. HERE, BUROOJ means high castles or apparently high and mighty castles.
Mushayyadatin: strongly built/ sealed holes or defects
Note: the root is SH-Y-D and it means in concrete what one covers the walls with in order to block all the holes between the bricks or stones and in order to complete the insulation from wind and rain. Conceptually, it covers the building being strongly built and not leaving any hole or defect, but sealed.
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Hasanatun: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATUN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Sayyiatun: a hate worthy or bad entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATUNN is the ugly or hated deed or any ugly or hate worthy entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindika: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you.
Qul: say/ communicate/ respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Kullun: each/ all
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLUN means each or every or all.
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Famali: so what to?!/ so what about?!
Haolai: those
Alqawmi: people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
La: not
Yakadoona: attempt/ reach/ nearly reach
Note: the root is K-Y-D and it means to plan and start doing something, but not clear if it was done or not/ to nearly do something. For the noun it means scheme. YAKADOONA is an action that is being completed or will be completed. It means: the action of nearly doing the object (Yafqahoona=understand) is happening or will be happening by the subject (third person plural).
Yafqahoona: understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOONA is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).
Hadeethan: happening/ saying/ news/ actions
Note: The root is Ha-D-TH and it means to happen for the verb and happening for the noun. This is conceptually then extended to many different understandings that are linked to the context. They carry the meanings of happenings as news, or sayings or new developments or all, as long as the context of the sentence allows it. HADEETHAN here carries the conceptual meanings of happening, which covers sayings and actions of Allah or of people.
Salaam all and have a great evening
Wednesday, November 05, 2008
4:77
Salaam all,
This is 4:77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً
Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waalakhiratu khayrun limani ittaqa wala tuthlamoona fateelan
The Aya says:
Have you (singular) not seen to those who were told hold back your hands, and establish and maintain prayer and make come charity? So when the physical fight was mandated upon them, then some of them fear the people as they fear Allah or more. And they said: Our nurturing Lord, why did you mandate on us the fighting? Why not delay us a little. Respond (Oh Muhammad): Matters of this life are a little and the next life is better for the one who acts consciously. And you (plural) will not be treated unfairly.
My personal note:
This Aya points to the order on the Muslims when they were in Mecca to hold back their hands. This is understood as a prohibition from a physical fight or any act of violence or force. They were however ordered to establish prayer. They were also ordered to do Zakat which is officially understood as mandatory charity. In it’s wider and still applicable understanding, it covers any act that brings fruition and maturity including charity, sharing knowledge and advice to do good and forbid evil.
This order still stands. Muslims who live in lands not ruled by Islamic law are still prohibited from using physical force or violence. This is also the understanding of the scholars of the past. Muslims are allowed to fight only if they have an Islamic government and only when the ruler orders a fight. If the people and their scholars viewed that order to be unjust, then they are free to disobey. If the order is considered just or correct, then they are obligated to obey.
The Aya reminds us that this life does not have much and it’s matters are all transient. It reminds us that the one who acts consciously of God and of oneself and society is the one that will aim for the next life and not this one.
Translation of the transliterated words:
Alam: did not?!
Note: this is a question form that brings the attention of the listener to what is being asked.
Tara: You (singular) see?
Note: the root R-Hamza-Y and it means viewing or seeing. TARA is an action that is being completed or will be completed. It means: the action of vision is happening or will be happening by the subject (second person singular). ALAM TARA takes the meaning of : Did you not see?
Ila: to
Allatheena: those who
Qeela: was said
Note: the root is Qaf-W-L and it means saying or communicating. QEELA is an action that is completed. It means: the action of saying or communicating happened by an undeclared subject.
Lahum: to them
Kuffoo: hold back/ desist
Note: the root is K-F-F and it means the palm of the hand. This then can take several conceptual meanings including hold back, if the palm is closed and so on. KUFFOO is an order or a request addressed to a group. It means hold back or desist.
Aydiyakum: your hands
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands. AYDIYA means hands of. KUM means plural you. KUFFOO AYDIYAKUM is a prohibition from physical fighting.
Waaqeemoo: and make stand/ and establish
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. AQEEMOO is derived from the root Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. AQEEMOO is an order or a request addressing a group of people. It means: make stand and this can be understood as establish as well as maintain.
Alssalata: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
Waatoo: and make come/ and bring about
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ATOO is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. ATOO is an order addressing a group of people. It means: make come or bring about.
Alzzakata: the fruition/ what brings fruition
Note: the root is Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. ALZAKAT is what brings fruition. This can be charity because it helps others reach their fruition in term of concrete needs and it helps the giver reach his or her fruition in spiritual needs. That is the official use of the term Islamically, but it also can be extended beyond that to any act that help brings fruition or maturity, physically, spiritually and all forms of growth, maturity and purity to giver and the taker.
Falamma: so when
Kutiba: was written/ was mandated
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KUTIBA is a verb form that is derived from the root. It means: writing was made to happen by an undeclared subject. Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayhimu: on them
alqitalu: the physical fight
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALU is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Itha: then
Fareequn: a group
Note: the root F-R-Qaf and it means separating apart or dispersing. FAREEQUN is a product of that separation and that means a group.
Minhum: from them/ amongst them
Yakhshawna: they fear/ they fear and anticipate
Note: the root is KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. YAKHSHAWNA is an action that is happening or will be happening. It means: the action of fearing the object (alnnasa= the people) is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
Kakhashyati: like their fear of/ like their fear mixed with anticipation anticipation of
Note: Ka means like or as. KHASHYATI is derived from the root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATI means fear or fear and anticipation of. Here, it points to their fear or fear mixed with anticipation of.
Allahi: Allah
Aw: or
Ashadda: more tight/ more intense
Note: the root is SH-D-D and it means tightening something or making it harder or more firm. ASAHDDU means tighter or harder or more intense.
Khashyatan: fear/ fear and anticipation
Note: the root is root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATAN means fear or fear and anticipation.
Waqaloo; and they said/ communicated
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or they happened to say or communicate.
Rabbana: Our nurturing Lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of. NA means us.
Lima: why?
Katabta: did you (singular) write/ did you mandate
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KATABTA is an action that is completed. It means: writing happened by the subject (second person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayna: on us/ upon us
Alqitala: the fighting/ the physical fighting
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALA is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Lawla: if not/ why not/ if but not
Note: this form of usage has the literal meaning of if not. Sometimes, it carries the conditional form in the sentence. Other times it carries a skeptical form as in if—but not (as in the conditional did not happen). Sometimes it carries the meaning of why not?
Akhkhartana: you made us delayed/ you made us remain
Note: The root is Hamza-KH-R and it means remaining. AKHKHARTANA is an action that is completed. It means: the action of making the object (NA=us) remain happened by the subject (second person singular). Here, it comes after the condition. So, LAWLA AKHKHARTA carries the meaning: if you made us remain, but you did not, or alternately: why did you not make us remain? The context uses remain as delay in general.
Ila: to
Ajalin: allotted time/ deadline
Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. AJALIN in this sentence means end of period or allotted time or deadline.
Qareebin: near/ short term/ a little
Note: the root Qaf-R-B and it means nearing in all the planes of thought as in time and space and others. QAREEB means near and in this context it may be suggesting short length of time.
Qul: say/ communicate/ respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
mataAAu: belonging of/ tools to goals of/ matters
Note: the root M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. MATaAAu is the action of reaching the goals, or the tools of reaching the goals or anything in that process, or any combinations of the three. In this context, I chose matters of which covers aims, actions, belongings and joys of.
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Qaleelun: a little/ not much
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELUN is little or few in quality and in quantity.
Waalakhiratu: and the next life/ while the next life/ remaining life
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALAKHIRATU is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
Khayrun: better
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRUN means: better or best.
Limani: to whom/ for whom
Ittaqa: made oneself act consciously
Note: ITTAQA is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQA is an action that is completed. It means: the action of making oneself act according to consciousness happened by the subject (third person singular).
Wala: and not
Tuthlamoona: you (plural) be transgressed against/will be treated unfairlyNote: the root is THa-L-M and it means darkness. This is one of the concrete meanings and it is used to mean decisions made in darkness which include transgression and displacement of right and wrong. TUTHLaMOONA is an action that is being completed or will be completed. It means: the action of being transgressing is happening or will be happening by the subject (undisclosed) to the object (second person plural). “Wala Tuthalmoon” in turn means: You (plural) will not be transgressed against or you will not be treated unfairly.
Fateelan: a trace
Note: the root is F-T-L and it means rubbing one finger opposite another, either to twist a thread or rope or to remove some dirt or otherwise. FATEEL is the product of that and it can be a thin twisted rope or the trace dirt that comes out. Conceptually, in this situation, it points to trace or very little.
Salaam all and have a great day.
Hussein
This is 4:77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً
Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waalakhiratu khayrun limani ittaqa wala tuthlamoona fateelan
The Aya says:
Have you (singular) not seen to those who were told hold back your hands, and establish and maintain prayer and make come charity? So when the physical fight was mandated upon them, then some of them fear the people as they fear Allah or more. And they said: Our nurturing Lord, why did you mandate on us the fighting? Why not delay us a little. Respond (Oh Muhammad): Matters of this life are a little and the next life is better for the one who acts consciously. And you (plural) will not be treated unfairly.
My personal note:
This Aya points to the order on the Muslims when they were in Mecca to hold back their hands. This is understood as a prohibition from a physical fight or any act of violence or force. They were however ordered to establish prayer. They were also ordered to do Zakat which is officially understood as mandatory charity. In it’s wider and still applicable understanding, it covers any act that brings fruition and maturity including charity, sharing knowledge and advice to do good and forbid evil.
This order still stands. Muslims who live in lands not ruled by Islamic law are still prohibited from using physical force or violence. This is also the understanding of the scholars of the past. Muslims are allowed to fight only if they have an Islamic government and only when the ruler orders a fight. If the people and their scholars viewed that order to be unjust, then they are free to disobey. If the order is considered just or correct, then they are obligated to obey.
The Aya reminds us that this life does not have much and it’s matters are all transient. It reminds us that the one who acts consciously of God and of oneself and society is the one that will aim for the next life and not this one.
Translation of the transliterated words:
Alam: did not?!
Note: this is a question form that brings the attention of the listener to what is being asked.
Tara: You (singular) see?
Note: the root R-Hamza-Y and it means viewing or seeing. TARA is an action that is being completed or will be completed. It means: the action of vision is happening or will be happening by the subject (second person singular). ALAM TARA takes the meaning of : Did you not see?
Ila: to
Allatheena: those who
Qeela: was said
Note: the root is Qaf-W-L and it means saying or communicating. QEELA is an action that is completed. It means: the action of saying or communicating happened by an undeclared subject.
Lahum: to them
Kuffoo: hold back/ desist
Note: the root is K-F-F and it means the palm of the hand. This then can take several conceptual meanings including hold back, if the palm is closed and so on. KUFFOO is an order or a request addressed to a group. It means hold back or desist.
Aydiyakum: your hands
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands. AYDIYA means hands of. KUM means plural you. KUFFOO AYDIYAKUM is a prohibition from physical fighting.
Waaqeemoo: and make stand/ and establish
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. AQEEMOO is derived from the root Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. AQEEMOO is an order or a request addressing a group of people. It means: make stand and this can be understood as establish as well as maintain.
Alssalata: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
Waatoo: and make come/ and bring about
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ATOO is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. ATOO is an order addressing a group of people. It means: make come or bring about.
Alzzakata: the fruition/ what brings fruition
Note: the root is Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. ALZAKAT is what brings fruition. This can be charity because it helps others reach their fruition in term of concrete needs and it helps the giver reach his or her fruition in spiritual needs. That is the official use of the term Islamically, but it also can be extended beyond that to any act that help brings fruition or maturity, physically, spiritually and all forms of growth, maturity and purity to giver and the taker.
Falamma: so when
Kutiba: was written/ was mandated
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KUTIBA is a verb form that is derived from the root. It means: writing was made to happen by an undeclared subject. Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayhimu: on them
alqitalu: the physical fight
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALU is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Itha: then
Fareequn: a group
Note: the root F-R-Qaf and it means separating apart or dispersing. FAREEQUN is a product of that separation and that means a group.
Minhum: from them/ amongst them
Yakhshawna: they fear/ they fear and anticipate
Note: the root is KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. YAKHSHAWNA is an action that is happening or will be happening. It means: the action of fearing the object (alnnasa= the people) is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
Kakhashyati: like their fear of/ like their fear mixed with anticipation anticipation of
Note: Ka means like or as. KHASHYATI is derived from the root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATI means fear or fear and anticipation of. Here, it points to their fear or fear mixed with anticipation of.
Allahi: Allah
Aw: or
Ashadda: more tight/ more intense
Note: the root is SH-D-D and it means tightening something or making it harder or more firm. ASAHDDU means tighter or harder or more intense.
Khashyatan: fear/ fear and anticipation
Note: the root is root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATAN means fear or fear and anticipation.
Waqaloo; and they said/ communicated
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or they happened to say or communicate.
Rabbana: Our nurturing Lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of. NA means us.
Lima: why?
Katabta: did you (singular) write/ did you mandate
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KATABTA is an action that is completed. It means: writing happened by the subject (second person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayna: on us/ upon us
Alqitala: the fighting/ the physical fighting
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALA is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Lawla: if not/ why not/ if but not
Note: this form of usage has the literal meaning of if not. Sometimes, it carries the conditional form in the sentence. Other times it carries a skeptical form as in if—but not (as in the conditional did not happen). Sometimes it carries the meaning of why not?
Akhkhartana: you made us delayed/ you made us remain
Note: The root is Hamza-KH-R and it means remaining. AKHKHARTANA is an action that is completed. It means: the action of making the object (NA=us) remain happened by the subject (second person singular). Here, it comes after the condition. So, LAWLA AKHKHARTA carries the meaning: if you made us remain, but you did not, or alternately: why did you not make us remain? The context uses remain as delay in general.
Ila: to
Ajalin: allotted time/ deadline
Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. AJALIN in this sentence means end of period or allotted time or deadline.
Qareebin: near/ short term/ a little
Note: the root Qaf-R-B and it means nearing in all the planes of thought as in time and space and others. QAREEB means near and in this context it may be suggesting short length of time.
Qul: say/ communicate/ respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
mataAAu: belonging of/ tools to goals of/ matters
Note: the root M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. MATaAAu is the action of reaching the goals, or the tools of reaching the goals or anything in that process, or any combinations of the three. In this context, I chose matters of which covers aims, actions, belongings and joys of.
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Qaleelun: a little/ not much
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELUN is little or few in quality and in quantity.
Waalakhiratu: and the next life/ while the next life/ remaining life
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALAKHIRATU is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
Khayrun: better
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRUN means: better or best.
Limani: to whom/ for whom
Ittaqa: made oneself act consciously
Note: ITTAQA is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQA is an action that is completed. It means: the action of making oneself act according to consciousness happened by the subject (third person singular).
Wala: and not
Tuthlamoona: you (plural) be transgressed against/will be treated unfairlyNote: the root is THa-L-M and it means darkness. This is one of the concrete meanings and it is used to mean decisions made in darkness which include transgression and displacement of right and wrong. TUTHLaMOONA is an action that is being completed or will be completed. It means: the action of being transgressing is happening or will be happening by the subject (undisclosed) to the object (second person plural). “Wala Tuthalmoon” in turn means: You (plural) will not be transgressed against or you will not be treated unfairly.
Fateelan: a trace
Note: the root is F-T-L and it means rubbing one finger opposite another, either to twist a thread or rope or to remove some dirt or otherwise. FATEEL is the product of that and it can be a thin twisted rope or the trace dirt that comes out. Conceptually, in this situation, it points to trace or very little.
Salaam all and have a great day.
Hussein
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