Friday, January 30, 2009

4:100

Salaam all,

This is 4:100
وَمَن يُهَاجِرْ فِي سَبِيلِ اللّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا
Waman yuhajir fee sabeeli Allahi yajid fee alardi muraghaman katheeran wasaAAatan waman yakhruj min baytihi muhajiran ila Allahi warasoolihi thumma yudrikhu almawtu faqad waqaAAa ajruhu AAala Allahi wakana Allahu ghafooran raheeman

The Aya says:
And whoever migrates in Allah’s path, he will find in the land numerous situations including wide openness. And whoever comes out of his home migrating to Allah and His messenger then death reaches him, then indeed his reward took effect on Allah. And Allah happened to be protectively covering, merciful.

My personal note:
The word Muraghaman which I translated as situations, is difficult to translate because it has a very wide coverage. It carries the meaning of interactively moving on the earth or the soil. This covers great situations and challenging situations. It covers geographical and physical barriers and human barriers that a person will have to overcome, as well as geographical and human help. Eventually, I chose situations as the meaning that most closely touches the meaning.

Thumma which was translated as then in the passage: “And whoever comes out of his home migrating to Allah and His messenger then death reaches him,” signifies a sequence that can be immediate or relaxed. Therefore the person who leaves for God and dies soon after or a long time after are both covered by God’s grace for their actions.

Translation of the transliterated words:


Waman: and who/ whomever
Yuhajir: migrates/ abandons/ move on and abandon
Note: the root is H-J-R and it means moving on through leaving or abandoning an entity. This entity can be someone or something or some place and so forth. YUHAJIR is an action that is being completed or will be completed. It means: the action of moving on and leaving behind an entity is happening or will be happening in an interactive manner by the subject (third person singular) to an object that is undeclared (therefore opening it to wider degree of interpretation since the object can be a location or a people and their way of life or just a way of life and so on).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Yajid: he will find
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. YAJID is an action that is derived from the root the is being completed or will be completed. It means: the action of finding the object (muraghaman= movement, coming up) is happening or will be happening by the subject (third person singular).
Fee: in
Alardi: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. ALARDI means the land or the earth.
Muraghaman: movement/ interactive movement/ siuations
Note: the root is R-Ghain-M and it means soil in the concrete. This word then takes many conceptual meanings. One of the common uses is the expression :”Raghma Anfeh” which takes the meaning of dragging his nose on the soil and therefore has the feeling of humiliation and forcing someone. Muraghaman in this context takes the meaning of interactive movement on soil or sand and this takes a wide range of meanings from actual movement on the earth, to other kinds of interactive movements, including change of situation and potential conflict and resolution.
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.
wasaAAatan: and wide openness/ including wide openness
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. SaAAaTAN is derived from the root is W-S-Ain and it means the opposite of narrow which gives the feeling of being wide and open as a concept. SaAAaTAN means wide openness.
Waman: and who
Yakhruj: gets out/ comes out
Note: The root is KH-R-J and it means coming out or exiting. That is the conceptual meaning and it assumes it’s more specific meaning or meanings according to the plane of thought of the sentence. YAKHRUJ is an action that is being completed or will be completed. It means: the action of coming out of the object (Min baytihi= his house/shelter) is happening or will be happening by the subject (third person singular).
Min: from
Baytihi: his home/ shelter
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. BAYTI is home or shelter of. HI means him.
Muhajiran: migrating
Note: the root is H-J-R and it means moving on through leaving or abandoning an entity. This entity can be someone or something or some place and so forth. MUHAJIRAN is the one who leaves an entity in an interactive manner. In this context, it points to migration and leaving the home and shelter. It is interactive because it is hard in many ways.
Ila: to
Allahi: Allah
Warasoolihi: and His messenger/ envoy
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. RASOOLI 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. RRASOOLI means envoy or messenger of. HI means Him and it points to Allah.
Thumma: then
Note: this is a sequence in time or space or whatever a sequence applies to. As opposed to the FA which is often used as a sequence, the THUMMA allows for an immediate or relaxed sequence, with the possibility of intervening events, while the FA is an immediate sequence only with no intervening events.
Yudrikhu: reaches him
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. YUDRIKUHU is an action that is being completed or will be completed. It means: the action of reaching the object (HU= him) 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.
Faqad: then indeed
waqaAAa: fell/ took effect
Note: the root is W-Qaf-Ain and it means one entity falling on another, mainly things falling on the ground and causing a sound or effect. It is often used for the raining hitting the ground. Conceptually, it is used for falling and also for taking effect or making an effect on another entity. WAQaAAa is an action that is completed. It means: the action of taking effect or falling happened by the subject (ajruhu= his reward/ compensation)
Ajruhu: his reward/ compensation
Note: the root is Hamza-J-R and it means compensation for work done. AJRU means compensation of work or just compensation or reward of. HU means him.
AAala: upon
Allahi: Allah
Wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
Ghafooran: forgiving/ provider of protective cover
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORAN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheeman: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and ahve a great day.

Hussein

Tuesday, January 27, 2009

4:99

Salaam all,

This is 4:99
فَأُوْلَـئِكَ عَسَى اللّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللّهُ عَفُوًّا غَفُورًا
Faolaika AAasa Allahu an yaAAfuwa AAanhum wakana Allahu AAafuwwan ghafooran

The Aya says:
Then those, perhaps that Allah will erase accountability away from them, and Allah happened to be, eraser of accountability, forgiving.

My personal note:
Here the Aya continues the theme. It points that those weak people with no means to make change will not be held accountable to their lack of action. The Aya ends up emphasizing that God does remove accountability for people of some of their poor actions as well as protectively cover them.

The difference between AAaFUW and GHUFRAN is in this way:

AAaFUW is making a situation that would generally be negative (as in a sin) for the person into a neutral state as if the act never happened.

GHUFRAN does not erase the action into non existence or neutrality, but provides the person protective cover from it. Ghufran can be in degrees. Sometimes, the person is still going to suffer from the effect of sin but to a lesser extent than should be. Or it can end up being much more positive than mere neutrality of AAaFUW.

The Aya says that God does both, depending on the situation and what God’s wisdom and Mercy and Justice determine as best.

Translation of the transliterated words.
Faolaika: then those
AAasa: perhaps
Allahu: Allah
An: that
yaAAfuwa: He erases accountability/ He renders the sin null/ He makes unaccountable
Note: the root is Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else. In this context, it points to not being accountable to what happened. YaAAFUWA is an action that is being completed or will be completed. It means: the action of erasing or making unaccounted the object (not mentioned but points to lack of action of the previous Aya) is happening or will be happening by the subject (third person singular pointing to Allah).
AAanhum: from them/ away from them
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on. HUM means them.
Wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
AAafuwwan: eraser of accountability
Note: the root is Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else. In this context, it points to not being accountable to what happened. AAaFUWWAN means one who erases accountability of sins of the others.
Ghafooran: forgiving/ provider of protective cover
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORAN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving

Salaam all and have a great day.

Hussein

Monday, January 26, 2009

4:98

Salaam all,

This is 4:98
إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ لاَ يَسْتَطِيعُونَ حِيلَةً وَلاَ يَهْتَدُونَ سَبِيلاً
Illa almustadAAafeena mina alrrijali waalnnisai waalwildani la yastateeAAoona heelatan wala yahtadoona sabeelan

The Aya says:
if not the weak amongst the men, women and children. They are incapable of making change including not guide themselves to a path.

My personal note:
This Aya continues the theme of the previous Aya. It points to how God defines the term “weak” which will be acceptable as an excuse for not doing the necessary change or the necessary move from the place of inability to worship God to another where the person has the ability. It defines “weakness” as inability to make change in the situation depending on the sources that a person has and including the inability to guide oneself out of that situation.

It is important to point out that “making change” does not have to happen through fighting. In fact, Muslims living under non Muslim rule are forbidden to fight, just the prophet (pbuh) was in Mecca. However, they were still instructed and still are instructed to make change in their situations through non violent means.

Why is non violence the order in this kind of situation? Because violence nearly always causes more harm than good in this situation and the aim of God’s book is making life better.

Translation of the transliterated words:
Illa: if not/ except
almustadAAafeena: the weak/ the exploited for weakness
Note: ALMUSTADAAaFEENA is derived from the root Dhad-Ain-F and it means in concrete, when the thing is folded upon itself, therefore giving two potential meanings for the derivatives, one is weakness, since the weak gets folded and the other is multiplication since the fold one object becomes two which is the context of this sentence. ALMUSTADAAaFEENA are the one who are weak or taken by others as weak or the ones whose weakness was exploited by others or all.
Mina: from/ of/ amongst
Alrrijali: the men
Note: ALRIJAL is derived from the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ALRIJAL means in this context: the men.
Waalnnisai: and the women
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALNNISAI is derived from two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy.
Waalwildani: and the children
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALWILDANI is derived from the root W-L-D and it means conceiving or giving birth. It also means child or the product of birth or conception. ALWILDAN are the children or the offspring.
La: not
yastateeAAoona: they are capable/
Note: the root is TTa-W-Ain and it means willing compliance as a concept. This can be extended to obeying and so forth. YASTATeeAAooNA is an action that is being completed or will be completed. It means: the action of seeking and achieving obeying or willing compliance of the object (HEELATAN= make change/ maneuverability) is happening or will be happening by the subject (third person plural). In here, it points to the ability to do things and general capabilities.
Heelatan: maneuverability/ make change.
Note: the root is H-W-L and it means going in circles or cycles or moving with curvature which means also: going in circles. This word means many things as they derive from that origin. One of the derivatives that is used is year because it is a complete cycle. Another concept is change, since things change from one form to another with the passage of cycles and time. HEELATAN is the ability to change an entity or situation from one form to another for one reason or another. In this context, it covers maneuverability or ability to make change.
Wala: and not/ including not
Yahtadoona: they are guide themselves
Note: The root is H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. YAHTADOONA is an action that is being completed or will be completed. It means: the action of guiding is happening or will be happening by the subject (third person plural) to itself of for itself.
Sabeelan: a path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELAN is the flowing water or the path of. It takes the meaning of path or even the trip on the path.


Salaam all and have a great day.

Hussein

Friday, January 23, 2009

4:97

Salaam all,

This is 4:97
إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا
Inna allatheena tawaffahumu almalaikatu thalimee anfusihim qaloo feema kuntum qaloo kunna mustadAAafeena fee alardi qaloo alam takun ardu Allahi wasiAAatan fatuhajiroo feeha faolaika mawahum jahannamu wasaat maseeran

The Aya says:
Verily, those who the angels take while transgressing against themselves. They (the angels) said: in what were you?! They responded: We were weak in the land. They (the angels) countered: Was not the land of Allah wide, so you would migrate in her. Then those their ending is Hell, and happened to be an ugly ending.

My personal note:
The aya seems to touch on people who stayed in a place where they were not able to worship God as they should have. At the moment of death, they were asked, why? And the response was because of our weakness, we did what we did. This was not accepted as a legitimate answer. Either because the people were not truthful in their response, or because their effort in practicing the religion that they knew is correct was lacking.

The message is that if a person is unable to practice the religion that God prescribed for him or her because of persecution, then it is better or may be ordered upon them to leave to a place where they can practice it more freely. The context of the aya is the Muslims who remained behind in Mecca and who may have been forced to abandon Islam because they took the easier route. The next Aya gives us the exceptions to this general rule.

Translation of the transliterated words:
Inna: indeed/ verily
Allatheena: those who
Tawaffahumu: take them/ make them meet their dues
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. TAWAFFAHUMU is an action that is being completed or will be completed. It means: the action of making the object (HuMU= them) meet dues is happening or will be happening by the subject (ALMALAIKATU= the angels). So, here the meeting of the dues is taking them by the angels and it points to death.
Almalaikatu: the angels
Note: the root is L-Hamza-K and it means to convey a message for the verb and angel or messenger for the noun. ALMALAIKATU are the messengers or angels. It was never however used to point to human messengers.
Thalimee: Unjust towards/ unjust against
Note: the root is THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THTHALIMEE is the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.
Anfusihim: themselves
Note: ANFUSIHIM is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSI is a noun that is derived from this root and it means Selves of. HIM means them.
Qaloo: they (the angels) said/ communicated
Note: 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.
Feema: in what
Kuntum: were you (plural)/ you 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
Qaloo: they (the people) said/ communicated/ responded
Note: 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.
Kunna: We were/ we happened to be
Note: the root is K-W-N and it means being. KUNNA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (first person plural). This in turn means: we were or we happened to be
mustadAAafeena: weak/ exploited for weakness/ humble
Note: MUSTADAAaFEENA is derived from the root Dhad-Ain-F and it means in concrete, when the thing is folded upon itself, therefore giving two potential meanings for the derivatives, one is weakness, since the weak gets folded and the other is multiplication since the fold one object becomes two which is the context of this sentence. MUSTADAAaFEENA are the one who are weak or taken by others as weak or the ones whose weakness was exploited by others or all.
Fee: in
Alardi: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDI is the land or the earth.
Qaloo: they (the angels) said/ communicated/ responded
Note: 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.
Alam: is it not?/ did it not?!
Takun: happen to be
Note: the root is K-W-N and it means being. TAKUN is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third person singular pointing to the land).
Ardu: land of/ earth of
Note: the root is Hamza-R-Dhad and it means land or earth. ARDU means land of or earth of.

Allahi: Allah
wasiAAatan: wide open
Note: the root is W-S-Ain and it means the opposite of narrow which gives the feeling of being wide and open as a concept. WASiAAaTAN means wide open.
Fatuhajiroo: So you (plural) migrate
Note: FA means then or so or therefore. TUHAJIROO is derived from the root H-J-R and it means moving on through leaving or abandoning an entity. This entity can be someone or something or some place and so forth. TUHAJAROO is an action that is being completed or will be completed. It means: the action of moving on and leaving behind an entity is happening or will be happening in an interactive manner by the subject (second person plural) to an object that is undeclared. The context here points to migration because it talks about movement in the land.
Feeha: in her
Faolaika: So those
Mawahum: their place of resorting/ their end place/ their place of refugeNote: MAWAHUM is derived from the root Hamza-W-Y and it means resorting or taking resort or refuge in a place or the place and time where one ultimately ends. It also could mean placing or refuge. MAWA means place or time of resort of or place and time of. HUM means them.
Jahannamu: Hell
Note: JAHANNAM is one of the Arabic names for Hell. The root J-H-N-M points to a very deep well where if one falls in it, there is no way out or very very difficult to come out. The relationship with Hell is that it is a deep trouble to fall into.
Wasaat: and she is hated/ ugly
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. SAAT is derived from the root 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. SAAT is an action that is completed. It means: the action of becoming hated or ugly happened by the subject (Jahannam= Hell).
Maseeran: ending/ final outcome
Note: The root is Sad-Y-R and it means in concrete where the water ends. It is used to mean the end of a transformation or the ending of any process. MASEERAN is the place or time of ending or both. It can also mean the ending.

Salaam all and have a great day.


Hussein

Tuesday, January 20, 2009

4:96

Salaam all,

This is 4:96
دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللّهُ غَفُورًا رَّحِيمًا
Darajatin minhu wamaghfiratan warahmatan wakana Allahu ghafooran raheeman

The Aya says:
Degrees from Him (Allah), including protective cover and mercy. And Allah happened to be protective, merciful

My personal note:
This Aya continues the theme of the previous on. It points out that the Mujahideen will have degrees above the others, including in enjoying God’s protective cover and mercy. The Aya ends in emphasizing those two attributes of Allah.

I chose in translating Maghfira and GHAFOOR here the theme of protective cover instead of forgiveness, which is the usual translation for this theme. Protective cover is the wider understanding of those terms and it encompasses within it, forgiveness and more, as in protecting from the falling into sin, as well as protecting from the negative consequences of sin as well as other protections not related to sin. The wider meaning seems to apply in the context of this Aya, rather than the just narrow forgiveness.

Translation of the transliterated words
Darajatin: levels/ steps/ degrees
Note: the root is D-R-J and it means step or level. DARAJATIN are levels
Minhu: from Him (Allah)
Wamaghfiratan: including protective cover/ forgiveness
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. MAGHFIRATAN is derived from the root GH-F-R and it means the helmet of the soldier in the battle. This one of the concrete words and the word is therefore used to mean protective covering in many fashions as in protecting the person from the error or protecting the person from the consequence of error and that is forgiveness. MAGHFIRATAN is a protective cover or forgiveness.
Warahmatan: and mercy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. RAHMATAN is derived from the root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATAN is the womb-like mercy.
Wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular pointing to Allah). This in turn means: He was or He happened to be.
Allahu: Allah
Ghafooran: forgiving/ provider of protective cover
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORAN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheeman: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and have a great day.

Hussein

Sunday, January 18, 2009

4:95

Salaam all,

This is 4:95
لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا
La yastawee alqaAAidoona mina almumineena ghayru olee alddarari waalmujahidoona fee sabeeli Allahi biamwalihim waanfusihim faddala Allahu almujahideena biamwalihim waanfusihim AAala alqaAAideena darajatan wakullan waAAada Allahu alhusna wafaddala Allahu almujahideena AAala alqaAAideena ajran AAatheeman

The Aya says:
The sitting, amongst the believers, other than people of affliction, are not equal to the exerters of effort with their money and their own selves in Allah’s path against adversity. Allah bestowed great favor upon the exerters of effort opposite adversity with their money and their own selves above the sitting degree, and each, he promised the goodness. And Allah favored the exerters opposite adversity over the sitting great reward.

My personal note:
The Aya brings the importance of those who exert effort opposite adversity with their money and self over those who do not. It brings an important exception and those are the people of affliction and in this instance, it points to people who are incapable of that struggle. Here, it brings an important principle and that is God looks at each of us according to our abilities, physical and otherwise. This is of course part of God’s justice and wisdom and mercy on all of us.

I did translate MUJAHIDEEN as exerters of effort opposite adversity. This is really it’s literal meaning and it encompasses within it’s range, any form of adversity including fighting but also mental and psychological and so forth. The context of the aya suggests that the adversity in this instance is physical and probably includes fighting.

The other thing that is important to note is that both groups were promised goodness, the ones who exert effort against physical adversity and the ones who are sitting.

Translation of the transliterated words:

La: not
Yastawee: balance/ become equal
Note: the root is S-W-Y and it means balance or equality. YASTAWEE is an action that is being completed or will be completed. It means: the action of balancing or becoming equal is happening or will be happening by the subject (third person plural pointing to ALQaAAiDOONA= the sitting).
alqaAAidoona: the sitting/ the staying
Note: the root is Qaf-Ain-D and it means sitting. Conceptually, it carries the meaning of staying in place and not moving/act or not wanting to move or act in addition to sitting. ALQaAAiDOONA are the ones who are sitting or who are staying where they are.
Mina: of/ from
Almumineena: the ones who make selves safe (in Allah and the message).
Note: the root Hamza-M-N and it means safety. ALMUMINEENA means ones who make themselves safe.
Ghayru: other than/ not
Olee: people of
Alddarari: the harm/ affliction
Note: the root is Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of harm or affliction. ALDDARARI means the harm and this includes any kind of harm of affliction which, in this context, would prevent them from performing a certain act and so on.
Waalmujahidoona: and the ones who fight/ exert effort opposite adversity
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. ALMUJAHIDEENA is derived from the root J-H-D and it means exerting effort. ALMUJAHIDEENA are the ones who exert effort in an interactive manner and that is against adversity or resistance, which can be internal or external, physical and otherwise.
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Biamwalihim: by their money/ belongings/ with their money or belongings.
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. AMWALIHIM is derived from the root M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALI means moneys of. HIM means them.
Waanfusihim: and their own selves/ and their bodies
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. ANFUSIHIM is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSI is a noun that is derived from this root and it means Selves of. HUM means them.
Faddala: He bestowed favor/ He made bounty happen
Note: the root is F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADDALA is an action that is completed. It means: the action of making favor or bounty happen to the object (Almujahideena, coming up) happened by the subject. Here, FADDALA carries the bestowing of favor as well as making them above others.
Allahu: Allah
Almujahideena: the ones who fight/ exert effort opposite adversity
Note: ALMUJAHIDEENA is derived from the root J-H-D and it means exerting effort. ALMUJAHIDEENA are the ones who exert effort in an interactive manner and that is against adversity or resistance, which can be internal or external, physical and otherwise.
Biamwalihim: by their money/ belongings/ with their money or belongings.
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. AMWALIHIM is derived from the root M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALI means moneys of. HIM means them.
Waanfusihim: and their own selves/ and their bodies
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. ANFUSIHIM is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSI is a noun that is derived from this root and it means Selves of. HUM means them.
AAala: above/ upon
alqaAAideena: the sitting/ the staying
Note: the root is Qaf-Ain-D and it means sitting. Conceptually, it carries the meaning of staying in place and not moving/act or not wanting to move or act in addition to sitting. ALQaAAiDEENA are the ones who are sitting or who are staying where they are
Darajatan: level/ step/ degree
Note: the root is D-R-J and it means step or level. DARAJATIN means level
Wakullan: and each/ while each
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. KULLAN is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLAN means each or every or all.
waAAada: He promised
Note: the root is W-Ain-D and it means promise. WaAAaDA is an action that is completed that is derived from the root. It means: the action of promising happened by the subject (third person singular pointing to ALLAH, coming up) to the object KULLAN= each which was mentioned earlier.
Allahu: Allah
Alhusna: the beauty/ the goodness
Note: ALHUSNA is derived from the root Ha-S-N and it means beauty in all the angles of thought of beauty. ALHUSNA means the beauty of or the goodness.
Wafaddala: And he favored
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. FADDALA is derived from the root F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADDALA is an action that is completed. It means: the action of making favor or bounty happen to the object (Almujahideena, coming up) happened by the subject. Here, FADDALA carries the bestowing of favor as well as making them above others.
Allahu: Allah
Almujahideena: the ones who fight/ exert effort opposite adversity
Note: ALMUJAHIDEENA is derived from the root J-H-D and it means exerting effort. ALMUJAHIDEENA are the ones who exert effort in an interactive manner and that is against adversity or resistance, which can be internal or external, physical and otherwise.
AAala: above
alqaAAideena: the sitting/ the staying
Note: the root is Qaf-Ain-D and it means sitting. Conceptually, it carries the meaning of staying in place and not moving/act or not wanting to move or act in addition to sitting. ALQaAAiDEENA are the ones who are sitting or who are staying where they are
Ajran: Compensation/reward
Note: the root is Hamza-J-R and it means compensation for work done. AJRAN means compensation of work or just compensation or reward.
AAatheeman: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great day.

Hussein

Thursday, January 15, 2009

4:94

Salaam all,

This is 4:94
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Ya ayyuha allatheena amanoo itha darabtum fee sabeeli Allahi fatabayyanoo wala taqooloo liman alqa ilaykumu alssalama lasta muminan tabtaghoona AAarada alhayati alddunya faAAinda Allahi maghanimu katheeratun kathalika kuntum min qablu famanna Allahu AAalaykum fatabayyanoo inna Allaha kana bima taAAmaloona khabeeran

The Aya says:
O you who make themselves safe (in Allah and the message) if you hit in the path of Allah, then act with clarity and do not say to the one who casts at you the peace: you are not one who makes self safe (in Allah and the message). You desire offering of this life, then at Allah’s numerous gains. Like that you were from before then Allah bestowed his great favor upon you therefore act with clarity. Indeed Allah, in what you do, happened to be well informed.

My personal note:
Hitting in the path of Allah includes fighting and so on, but the term that was used was DARAB which carries the work or hit of the limb for a purpose and with appropriate measure.
Here, there is the mention of Alqa ilaykum Assalaama which was used in Aya 4:91 in the meaning of casting non aggression or peace. This is the widest coverage of the meaning and it encompasses within it the declaration of Islam. The use in 4:91 pointed mainly to the non aggression part because the people in that Aya were officially Muslim but were involved in fighting Muslims. In this context, it is pointing to a fight with someone who is not Muslim and who declared Islam to save his life at the moment of his greatest weakness (this is the suggestion that comes from the statement “lasta Muminan= you are not one who makes self safe in Allah”). The order to the Muslim fighter is to leave this person alone and not assume that this declaration of Islam is only to save his life without Iman or a feeling of safety in Allah.

This understanding may also be extended to someone who declares that he does not want to fight any more and surrenders as happened when the prophet (pbuh) took back Mecca and as happened when the Muslims took prisoners of war in the battle of Badr of the people who just surrendered and did not want to fight. This is important aspect to be repeated and that is the principle of fighting, when applied in the Qur’an and Sunna, is only to achieve the goal of removing obstacles in the face of the message or the practice of religion. It has never been for the purpose of killing the enemy or for the purpose of becoming martyrs. Therefore Muslims act under the obligation of never overkilling.

The term “like that you were from before” may be pointing to the fact that the Muslims started from a point of weakness and therefore to have consideration of their enemies when they are in the same place. It also could be pointing that the Iman (Safety in Allah and the message) is not something that is completely mature at the time of entering Islam and matures and grows with time. So, a Muslim should not look down at the one who enters Islam recently because of the weakness of their Iman, even if the reason for entering Islam is under question, but should help them mature their Iman and grow it and nurture it.

There is another important message in the Qur’an and it comes a lot in the Qur’an. It is that while God judges us by looking at our hearts, we are supposed to judge by what is apparent and never try to guess what is in people’s hearts and pass judgment according to that guess. So, if someone said that he is Muslim, we take his word for it without making assumptions.

Translation of the transliterated words:

Ya ayyuha allatheena: O those who
Note: the three words used here are callings.
Amanoo: made themselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.
Itha: if/ when
Darabtum: you (plural) hit with measure and purpose/ fought with measure and purpose
Note: the root is Dhad-R-B and it means hitting of the limbs to serve a function. The word carries mainly three components to the meaning, the hitting of the limbs, a measure and a purpose. This then has many meanings including hitting, or traveling or working with the limbs and so on and so forth. In this context, it points to fighting in a sense. DARABTUM is an action that is completed. It means: the action of hitting of the limbs happened by the subject (second person plural). This takes the meaning of fighting with purpose and measure.
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Fatabayyanoo: then make clear for yourselves/ clarify to yourselves/ act with clarity
Note: FA means then or therefore or so. TABAYYANOO is derived from the root B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. TABAYYANOO is an order or a request addressing a group. It means: make clear for yourselves or clarify to yourselves.
Wala: and not/ including not
Taqooloo: you (plural) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. TAQOOLOO 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 plural).
Liman: to who
alqa: casted/ offered
Note: ALQA is derived from the root L-Qaf-Y and it means receiving as a concept which would be understood more specifically according to the sentence. Concrete uses of the word are a female that gets pregnant easily, therefore she received the sperm well. It is also used for the birds that hunt because they receive the prey easily and so forth. ALQA is an action that is completed. It means the action of making the object (Alssalama= their peace/ non aggression) received was made to happen by the subject (third person plural). This takes the meaning of casting peace or non aggression.
Ilaykumu: to you (plural)
Alssalama: the peace/ the non aggression
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm or anything that leads to harm. The context helps in determining the meaning. ALSSALAMA means the dissociation from aggression in this context and that is peace. It can also means the dissociation from Kufr to Islam. This meaning is included in the casting the non aggression as well.
Lasta: you (singular) not
muminan: one who makes himself safe (in Allah and the message)
Note: MUMINAN is derived from the root Hamza-M-N and it means safety. MUMINAN means one who makes himself safe (in Allah and His message).
Tabtaghoona: you (plural) desire/ want
Note: the root is B-GH-Y and it means the young animal or the still unripe fruit. This is the concrete word and the derived words attain the other meanings of youth and desire as well as immature and ugly acts depending on the word and the place in the sentence. Here, it is used to mean desire. TABTAGHOONA is an action that is happening or will be happening. It means: the action of desiring or wanting for oneself is happening or will be happening by the subject (second person plural).
AAarada: offer of/ matter of/ enjoyment of/ presentation of.
Note: The root is Ain-R-Dhad and it means width. As a conceptual meaning 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. AAaRADA in this context carries the meaning of offer of/presentation of and so forth.
Alhayati: the life
Note: the root Ha-Y-W and it means life or living. ALHAYATI means the life
Alddunya: the near/ the nearer
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. ALHAYATI ALDDUNYA means the near life or this life that we are living as opposed to the coming life.
faAAinda: then at/ at presence of
Note: FA means then or therefore or so. AAiNDA 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
Maghanimu: easy gains/ easy earnings.
Note: the root is Ghain-N-M and it means sheep or a heard of sheep. This is the concrete. Conceptually, the word may then be taken to mean gains or easy gains or earnings because the sheep provide a lot with not much work. MAGHANIMU means easy gains or easy earnings.
Katheeratun: numerous
Note: the root is K-TH-R and it means many or numerous in all the planes of thought. KATHEERATAN means: numerous or many or a lot.
Kathalika: like that
Kuntum: you were/ 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 or you were.
Min: from
Qablu: before
Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLU here is front in time and that is before.
Famanna: then He provided amply/ bestowed great favors
Note: FA means then or therefore or so. MANNA is derived from the root M-N-N and it means in concrete when the rope becomes weak or broken. This is used when someone is weakened, or when someone is strong to make the rope get weaker or when someone does a great favor to another which makes the receiver feel greatly indebted to the giver. MANNA is an action that is completed. It means: the action of providing greatly happened by the subject (third person singular).
Allahu: Allah
AAalaykum: upon you (plural)
Fatabayyanoo: then make clear for yourselves/ clarify to yourselves/ act with clarity
Note: FA means then or therefore or so. TABAYYANOO is derived from the root B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. TABAYYANOO is an order or a request addressing a group. It means: make clear for yourselves or clarify to yourselves.
Inna; indeed
Allaha: Allah
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He happened to be
Bima: by what/ with what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
taAAmaloona: you (plural) do
Note: the root is Ain-M-L and it means doing or work. TaAAaMALOONA is an action that is being completed or will be completed. It means: the action of doing or making is happening or will be happening by the subject (second person plural).
Khabeeran: Well informed
Note: the root is KH-B-R and it means information or informing. KHABEER is the one that is well informed and who informs others as well.


Salaam all and have a great day.

Hussein

Sunday, January 11, 2009

4:93

Salaam all,

This is 4:93
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا
Waman yaqtul muminan mutaAAammidan fajazaohu jahannamu khalidan feeha waghadiba Allahu AAalayhi walaAAanahu waaAAadda lahu AAathaban AAatheeman

The Aya says:
And whoever kills a person who makes self safe (in Allah and the message) deliberately then his pay back is Hell, staying in it. And Allah revealed his displeasure upon him, including distanced him and prepared for him great suffering.

My personal note:
The Aya shows the great sin that is murder. It points that the person who does it deserves eternal life in Hell. Here, one needs to touch on two other Ayat in order not to take things to extreme.

1- 39:54 “Say: O my servants who transgressed against themesleves do not despair from Allah’s mercy. He forgives all sins.” The issues in this Aya points to people who have repented their sins and accepted their error and decided not to return to it. So, the Aya 4:93 covers people who have not repented from the sin. God however, forgives any sinner for any sin when he or she repents.

2- 4:48 “Allah indeed, does not forgive that he be given partners, but forgives whatever below that to whomever He wills”. This Aya is understood to cover sins where repentance may have not happened. Here, it maintains that the only sin that is unforgiveable is giving God partners. All other sins, and that includes murder, are potentially forgivable. So how does one reconcile this and 4:93. Two ways:

A- Again the issue of general and particular. So, 4:93 is a general rule of deserving eternal Hell, but 4:48 leaves open particular exceptions of God’s forgiveness on a case by case basis.

B- The term used is “Jazaohu” which is understood as “pay back for action or the deserved pay back”. So, while this is what they deserve, whether they are to receive it or not is up to God who judges with mercy and wisdom and justice always.
And Allah knows best.

Translation of the transliterated words:

Waman: and who
Yaqtul: kills/ fatally injures
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YAQTUL is an action that is being completed or will be completed. It means: the action of killing or fatally injuring the object (Muminan= one who makes himself safe in Allah) is happening or will be happening by the subject (third person singular).
muminan: one who makes himself safe (in Allah and the message)
Note: MUMINAN is derived from the root Hamza-M-N and it means safety. MUMINAN means one who makes himself safe (in Allah and His message).
mutaAAammidan: intentionally/ with persistence/ deliberately
Note: The root is Ain-M-D and it means in concrete the column that supports the walls and the roof of the house. Conceptually, it takes the meaning of sustaining and persistence and deliberate action since one cannot support the roof of the house except through deliberately building the supporting columns. In this context, the term MUTaAAaMMIDAN takes the meaning of intentionality and deliberate action.
Fajazaohu: then his compensation/ his pay back/ his compensation for action
Note: Fa means then or so or therefore. JAZAOHU is derived from the root J-Z Y and it means compensation for action that can be good or bad. JAZAO is compensation of. HU means him..
Jahannamu: Hell
Note: JAHANNAM is one of the Arabic names for Hell. The root J-H-N-M points to a very deep well where if one falls in it, there is no way out or very very difficult to come out. The relationship with Hell is that it is a deep trouble to fall into.
Khalidan: Staying unchanged/ staying forever
Note: the root is KH-L-D and it means something that stays the same. In concrete, it is used for the rocks and the mountains that seem to be unchanged through the ages. KHALIDAN means staying or unchanging.
Feeha: in her
Waghadiba: and became displeased/ and revealed displeasure
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. GHADIBA is derived from the root Ghain-Dhad-B and it means in one of the concrete meanings red or turning red. So, conceptually, it carries the meaning of revealing anger or displeasure. GHADIBA is an action that is completed. It means: the action of revealing displeasure happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAalayhi: upon Him
walaAAanahu: and distanced him/ including distanced him/ expelled from mercy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. LaAAaNAHU is derived from the root L-Ain-N and it means distancing or expelling. It is used to mean curse in the form of distancing or expelling from nearness or mercy. The concrete word is scarecrow because it keeps away or at a distance the undesirable birds from the field. LaAAaNAHU is an action that is completed. It means that the action of expelling from mercy or distancing of the object (hu= him) happened by the subject (third person singular pointing to Allah).
waaAAadda: and prepared
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. aAAaDDA is derived from the root Ain-D-D and it means counting. Conceptually, it takes the meaning of counting in addition to preparing what is needed because this includes counting. According to this context, aAAaDDA takes the meaning of preparation or “making the count” more literally. It is an action that is completed. It means: the action of making counted the object (AAathaban= suffering) or making it prepared, happened by the subject (third person singular pointing to Allah).
Lahu: to him/ for him
AAathabun: suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
AAatheeman: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great evening.

Hussein

Wednesday, January 07, 2009

4:92

Salaam all,

This is 4:92
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلاَّ خَطَئًا وَمَن قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلاَّ أَن يَصَّدَّقُواْ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةً فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللّهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا
Wama kana limuminin an yaqtula muminan illa khataan waman qatala muminan khataan fatahreeru raqabatin muminatin wadiyatun musallamatun ila ahlihi illa an yassaddaqoo fain kana min qawmin AAaduwwin lakum wahuwa muminun fatahreeru raqabatin muminatin wain kana min qawmin baynakum wabaynahum meethaqun fadiyatun musallamatun ila ahlihi watahreeru raqabatin muminatin faman lam yajid fasiyamu shahrayni mutatabiAAayni tawbatan mina Allahi wakana Allahu AAaleeman hakeeman

The Aya syas:
And it is not for a person who makes himself safe (in Allah and the message) to kill another if not in error. And whoever, in error, kills a person who makes himself safe (in Allah and the message) then setting free a slave who makes self safe (in Allah and the message) and a donation delivered to his family (the family of the one who was killed) unless they forego charitably. So if he (the victim) was a person who made himself safe (in Allah and the message) and from a people who are your enemies then setting free a slave who made self safe (in Allah and the message). And if he was from people with whom you have a commitment then a donation delivered to his family and setting free a slave who makes self safe (in Allah and the message ). So, whoever does not find, then fasting two consecutive months a repentance from Allah, and Allah happened to be knowledgeable, wise.

My personal note:
There are three areas to touch on in here:

1- This Aya establishes a prohibition for killing a fellow Mumin unless in error. Error can encompass an accident and it also can include error in thought process and so forth. One will then ask, but there is capital punishment in Islam, so how can one reconcile that with this Aya?
The answer lies in the fact that this aya is not absolute, but a general rule which may allow for particular exceptions. The issue of general rules allowing particular exceptions is allowed by the Arabic language and indeed in Islamic Fiqh. The exceptions here are that capital punishment is to be enforced only by the person in authority (ruler, judge and so on) and for particular and narrow categories as mentioned in the Qur’an and Sunna.

2- The issue of the person who is killed, and is a believer, but comes from a people who are enemies. Here, it points that the person is a believer but his family is all amongst the non believers and also are enemies against the Muslims. So, the rule is to free a believing slave and no money paid to his family. This is different from the victim whose family is a believing family or from a family of non believers, but are in a pact of peace with the Muslims. In those two situations, freeing the slave and a donation to the family should be given.
3- RAQABA points to the slave or any person who is in confinement for other than a crime. The linking of setting those free as the act of repentance for killing someone in error is a powerful statement. As if one is giving life by setting them free.

Translation of the transliterated words:
Wama: and not
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Limuminin: to one who makes himself safe (in Allah and his message)
Note: LI means to or for and so on. MUMININ is derived from the root Hamza-M-N and it means safety. MUMININ means one who makes himself safe (in Allah and His message).
An: that
Yaqtula: He kills/ fatally injures
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YAQTULA is an action that is being completed or will be completed. It means: the action of killing or fatally injuring the object (Muminan= one who makes himself safe in Allah) is happening or will be happening by the subject (third person singular).
muminan: one who makes himself safe (in Allah and the message)
Note: LI means to or for and so on. MUMININ is derived from the root Hamza-M-N and it means safety. MUMINAN means one who makes himself safe (in Allah and His message).
Illa: except/ if not
Khataan: error/ mistake
Note: the root is KH-TTa-Hamza and it means error/mistake. KHATAAN means error or mistake
Waman: and whoever
Qatala: Killed
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATALA is an action that is completed. It means: the action of killing or fatally injuring the object (Muminan= one who makes himself safe in Allah) happened by the subject (third person singular).
muminan: one who makes himself safe (in Allah and the message)
Note: LI means to or for and so on. MUMININ is derived from the root Hamza-M-N and it means safety. MUMINAN means one who makes himself safe (in Allah and His message).
Khataan: error/ mistake
Note: the root is KH-TTa-Hamza and it means error/mistake. KHATAAN means error or mistake
Fatahreeru: then setting free
Note: Fa means then or therefore or so. TAHREERU is derived from the root Ha-R-R and it means heat or warmth in concrete and it also means freedom or being unhooked or unattached and so forth in a conceptual fashion according the context of the sentence. TAHREERU in this context means setting free an object (coming up).
Raqabatin: a neck/ a slave/ a person not in control of his or her destiny
Note: the root is R-Qaf-B and it means neck for the concrete. The abstract is used to mean surveillance because the neck is an organ of surveillance. It is also used to mean control because the neck is an organ when controlled, the whole body follows. In this context RAQABATIN=Neck carries the concept of someone not in control of his or her destiny, including a slave, a prisoner of war and many others.
muminatin: one who made herself safe (in Allah and the message)
Note: MUMINATIN is derived from the root Hamza-M-N and it means safety. MUMINATIN means one who makes herself safe (in Allah and His message). It points here to the RAQABA which is a feminine word that means: slave or someone under control of others as in prisoner and so on.
Wadiyatun: and a donation/ compensation
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. Diyatun is derived from the root W-D-Y and in concrete is used for valley in concrete. Conceptually, it is also used for anything that has the potential to flow with water or otherwise. DIYATUN is what the killer gives to the family of the victim in compensation for their loss. It’s relation to Valley is the giving since the valley gives water.
Musallamatun: delivered/ delivered safely
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm or anything that leads to harm. The context helps in determining the meaning. MUSALLAMATUN means delivered or delivered safely and so on.
Ila: to
Ahlihi: his family/ people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means people of or family of. HA means her or them and it points to the safe keeps or trusts. Here, it points to his family.
Illa: except/ if not
An: that
Yassaddaqoo: they acted charitably/ they decided to forego the compensation
Note: the root is Sad-D-Qaf and it means truth in word or deed. When it is in deed, it takes the shape of charity as the act of truthfulness or that charity is considered giving what truly belongs to the ones who receive it. YASSADDAQOO is an action that is being completed or will be completed. It means: the action of making charity is happening or will be happening by the subject (third person plural). The “making charity” here points to foregoing the compensation.
Fain: therefore if
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Min: from
Qawmin: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMIN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
Aaaduwwin: enemy
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. AAaDUWWIN means enemy in this context.
Lakum: to you (plural)
Wahuwa: and he/ while he
muminun: one who makes himself safe (in Allah and the message)
Note: LI means to or for and so on. MUMININ is derived from the root Hamza-M-N and it means safety. MUMINUN means one who makes himself safe (in Allah and His message).
Fatahreeru: then setting free
Note: Fa means then or therefore or so. TAHREERU is derived from the root Ha-R-R and it means heat or warmth in concrete and it also means freedom or being unhooked or unattached and so forth in a conceptual fashion according the context of the sentence. TAHREERU in this context means setting free an object (coming up).
Raqabatin: a neck/ a slave/ a person not in control of his or her destiny
Note: the root is R-Qaf-B and it means neck for the concrete. The abstract is used to mean surveillance because the neck is an organ of surveillance. It is also used to mean control because the neck is an organ when controlled, the whole body follows. In this context RAQABATIN=Neck carries the concept of someone not in control of his or her destiny, including a slave, a prisoner of war and many others.
muminatin: one who made herself safe (in Allah and the message)
Note: MUMINATIN is derived from the root Hamza-M-N and it means safety. MUMINATIN means one who makes herself safe (in Allah and His message). It points here to the RAQABA which is a feminine word that means: slave or someone under control of others as in prisoner and so on.
Wain: and if
Kana: happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Min: from
Qawmin: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMIN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
Baynakum: between you (plural)
Wabaynahum: and between them
Note: the Arabic way of saying between you and them is in a form of between you and between them.
Meethaqun: assurance/ security/ trust/ commitment
Note: the root is W-TH-Qaf and it means in concrete terms, the secure tying of a knot or the pasture that has lots of grass and therefore is assured of providing enough nutrition. So, the other meanings of the term are assurance and security. MEETHAQUN is an assurance or trust and security. In this context, it is a commitment of non aggression at least.
fadiyatun: then donation/ compensation
Note: FA means then or therefore or so. Diyatun is derived from the root W-D-Y and in concrete is used for valley in concrete. Conceptually, it is also used for anything that has the potential to flow with water or otherwise. DIYATUN is what the killer gives to the family of the victim in compensation for their loss. It’s relation to Valley is the giving since the valley gives water.
Musallamatun: delivered/ delivered safely
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm or anything that leads to harm. The context helps in determining the meaning. MUSALLAMATUN means delivered or delivered safely and so on.
Ila: to
Ahlihi: his family/ people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means people of or family of. HA means her or them and it points to the safe keeps or trusts. Here, it points to his family.
watahreeru: and setting free
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. . TAHREERU is derived from the root Ha-R-R and it means heat or warmth in concrete and it also means freedom or being unhooked or unattached and so forth in a conceptual fashion according the context of the sentence. TAHREERU in this context means setting free an object (coming up).
Raqabatin: a neck/ a slave/ a person not in control of his or her destiny
Note: the root is R-Qaf-B and it means neck for the concrete. The abstract is used to mean surveillance because the neck is an organ of surveillance. It is also used to mean control because the neck is an organ when controlled, the whole body follows. In this context RAQABATIN=Neck carries the concept of someone not in control of his or her destiny, including a slave, a prisoner of war and many others.
muminatin: one who made herself safe (in Allah and the message)
Note: MUMINATIN is derived from the root Hamza-M-N and it means safety. MUMINATIN means one who makes herself safe (in Allah and His message). It points here to the RAQABA which is a feminine word that means: slave or someone under control of others as in prisoner and so on.
Faman: so who
Lam: not
Yajid; finds
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. YAJID is an action that is derived from the root that is being completed or will be completed. It means: the action of finding is happening or will be happening by the subject (third person singular).
Fasiyamu: then fasting/ abstaining
Note: Fa means then or therefore or so. SIYAMU is derived from the root Sad-Y-M and it means abstinence or abstaining. This includes any form of abstaining including food, drink, speech and so forth. The word is used to mean fasting during the month of Ramadan but this should include other forms of abstaining to maintain the spirituality of the person. SIYAMU is the abstaining practice or the abstinence and that includes the fasting.
Shahrayni: two months
Note: the root is SH-H-R and it means the appearing moon. The concrete means known or apparent because it appears as clearly as the moon. It is also used to mean month, because the month corresponds with the appearing moon, it starts with the moon when it appears and the new month comes with the reappearance of the new moon. SHAHRAYNI means two months since it is a dual form.
mutatabiAAayni: one following the other/ consecutive
Note: the root is T-B-Ain and it means following footsteps or following behind, or joining and following. MUTATABIAAaYNI means that one is following the other immediately in a sequence.
Tawbatan: returning/repentance/ helping return/
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TAWBATAN means repentance or return to Allah or help to return to Allah.
Mina: from/ for
Allahi: Allah
wakana: and happened to be
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). This in turn means: He was or He happened to be
Allahu: Allah
Aaaleeman: knowledgeable

Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable.
Hakeeman: Wise/ steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way possible using the best tools of knowledge, compassion, justice and mercy, and that is wisdom.

Salaam all and have a great evening

Hussein

Friday, January 02, 2009

4:91

Salaam all,

This is 4:91
سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا
Satajidoona akhareena yureedoona an yamanookum wayamanoo qawmahum kulla ma ruddoo ila alfitnati orkisoo feeha fain lam yaAAtazilookum wayulqoo ilaykumu alssalama wayakuffoo aydiyahum fakhuthoohum waoqtuloohum haythu thaqiftumoohum waolaikum jaAAalna lakum AAalayhim sultanan mubeenan

The Aya says:
You (plural) will find others who seek that they reach safety from you and from their people. Whenever they were returned to the tough test, they flipped upside down in her. So, if they did not avoid fighting you. Including casting to you non aggression and holding back their hands, then engage them in fighting including killing them wherever you fight them. And those, we made for you, upon them, clear license (to fight).

My personal note:
The context of this group suggests that they were people who played both sides in order to achieve their own safety and they did not mind fighting the Muslims as part of that deal. That is why this group was condemned if it did not stop fighting the Muslims.

In this they are different from the group in the previous Aya who did not want to fight either group out of their own hearts. This group, out of searching for it’s own safety, does not mind playing both groups including in fighting and that is why the order came to fight them. The books of tafsir mentioned some tribes who were in this situation and played that role.

Again here, the order to fight this group is linked to it fighting the Muslims and it comes in the statement "If they did not avoid fighting you, including casting non aggression at you and holding back their hands---"

Translation of the transliterated words:

Satajidoona: you (plural) will find
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. SATAJIDOONA is an action that will be completed that is derived from the root. It means: the action of finding the object (Akahareena= others) will happen by the subject (second person plural).
Akhareena: others
Note: The root is Hamza-KH-R and it means remaining. AKHAREENA means remaining ones and is used here to point to others.
Yureedoona: they seek/ want
Note: the root is R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDOONA is an action that is being completed or will be completed. It means: they seek or want.
An: that/ to
Yamanookum: make you safe for them/ attain safety from you (plural)
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YAMANOOKUM is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural) from the object (KUM= plural you). It takes the meaning of attaining safety from you.
Wayamanoo: and attain safety from
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. YAMANOO is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YAMANOO is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural) from the object (QAWMAHUM= their people).
qawmahum: their people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMA are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group. HUM means them.
Kulla: each/ all/ every
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLA means each or every or all.
Ma: what
Note: KULLA MA takes the meaning of whenever.
Ruddoo: they were returned
Note: RADDOO is derived from the root R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. RADDOO is an action that is completed. It means: the object (third person plural) was returned to a point of beginning by an undeclared subject.
Ila: to
Alfitnati: the tough test/ the hard test/ the war
Note: ALFITNATI is derived from the root F-T-N and it means in concrete form, the melting of Gold or silver in order to know the pure from the impure or the true from the fake. Therefore, in abstract, the word suggests an extreme test with hardship in it, or a burn with fire or even taking someone’s eyes with the glitter of the false Gold and silver. Here, it means the severe test that has hardship in it. ALFITNATU is the severe testing of persecution or hardship that can be imposed on people. It can also take the meaning of testing by war and so on.
Orkisoo: they were flipped upside down/ they were turned upside down/opposite
Note: the root is R-K-S and it means turning an entity upside down. Conceptually, it is used for many things including return an entity to where it came from in a humiliating way and so on. ORKISOO is an action that is completed. It means: the action of making the object (third person plural) turn upside down or return to what they came from happened by an undeclared subject.
Feeha: in her (the tough test or war)
Fain: so if
Lam: not
yaAAtazilookum: avoided fighting you (plural)/ stopped fighting you
Note: the root is Ain-Z-L and it means being apart from an entity. One concrete meaning of the word is the cloud that does not rain, therefore separated it’s rain from the land. Another concrete meaning is coitus interruptus where the man withdraws before the ejaculation. YaAATAZILOO is an action that is being completed or will be completed. It means: the action of avoiding or not fighting (in this context) the object (kum=plural you) is happening or will be happening by the subject (third person plural).
Wayulqoo: and cast to you/ including cast to you
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. YULQOO is derived from the root L-Qaf-Y and it means receiving as a concept which would be understood more specifically according to the sentence. Concrete uses of the word are a female that gets pregnant easily, therefore she received the sperm well. It is also used for the birds that hunt because they receive the prey easily and so forth. YULQOO is an action that is being completed or will be completed. It means the action of making the object (Alssalama= their peace/ non aggression) receive is being made to happen by the subject (third person plural). This takes the meaning of casting peace or non aggression.
Ilaykumu: to you (plural)
Alssalama: the peace/ the non aggression
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm or anything that leads to harm. The context helps in determining the meaning. ALSSALAMA means the dissociation from aggression in this context and that is peace.
Wayakuffoo: and hold back/ and desist
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. YAKUFFOO is derived from the root 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. YAKUFFOO is an action that is being completed or will be completed. It means: the action of holding back the object (their hands-not fighting) is happening or will be happening by the subject (third person plural).
aydiyahum: their 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. HUM means them. YAKUFFOO AYDIYAHUM is pointing to holding back their fight.
Fakhuthoohum: then take them/ then attack them/ then engage them in a fight
Note: Fa means then or therefore or so. KHUTHOOHUM is derived from the root Hamza-KH-TH and it means to take. KHUTHOOHUM is an order or a request addressed to a group. It means: take them and in here it take the shape of attack or engaging them in a fight.
Waoqtuloohum: and kill them/ fatally injure
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. OQTULOOHUM is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. OQTULOOHUM is an order or a request that is addressing a group. It means: Kill them or fatally injure them.
Haythu: wherever
Thaqiftumoohum: you fought them/ You grasped them/ you fought them with a good grasp
Note: the root is TH-Qaf-F and it means in concrete the tool that surrounds the spear to make it straight. It is also used in concrete to point to the brightness of the swords or the metal of the fighting tool. Conceptually, it can mean surrounding something and having the ability to understand it and manipulate it and it can mean fighting according to the concept. THAQIFTUMOO is an action that is completed. It means: the action of grasping or fighting the object ( HUM =them) happened by the subject (second person plural)..
Waolaikum: and those/ while those
jaAAalna: We made
Note: the root is J-Ain-L and it means making or to make. JaAAaLNA is an action that is completed. It means: the action of making the object (Sultanan= power/ right) by the subject (first person plural)
Lakum: to you (plural)
AAalayhim: upon them
Sultanan: power/ license to fight
Note: the root is S-L-TTA and it means power that can overcome obstacles. As a concept it can be extended to the power that is physical, mental, spiritual and power of argument and proof. SULTANAN can be any of the previous concepts and mainly the power of license to fight.
Mubeenan: clear/ self evident/ clarifying
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense. In this context, SULTANAN MEBEEN carries the meaning of clear or self evident and clarifying license to fight.

Salaam all and have a great day.

Hussein