Monday, May 04, 2009

4:131

Salaam all,

This is 4:131
وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُواْ اللّهَ وَإِن تَكْفُرُواْ فَإِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ غَنِيًّا حَمِيدًا
Walillahi ma fee alssamawati wama fee alardi walaqad wassayna allatheena ootoo alkitaba min qablikum waiyyakum ani ittaqoo Allaha wain takfuroo fainna lillahi ma fee alssamawati wama fee alardi wakana Allahu ghaniyyan hameedan

The Aya says:
And to Allah belongs what is in the heavens and what is in the earth. And we have entrusted those who were given the book before you (plural) and you (plural) that act consciously of Allah. While if you reject, then indeed, to Allah belongs what is in the heavens and what is in the earth. And Allah happened to be without need, praiseworthy and praising.

My personal note:
The aya reemphasizes that God is without need, but He is praiseworthy and He praises the ones who worship Him. We worship God for our good and benefit and that is a very important principle of the religion.

Translation of the transliterated words:
Walillahi: And to Allah belongs
Ma: what
Fee: in
alssamawati: the aboves / the heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.
Wama: and what
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.
Walaqad: and indeed
Wassayna: We asked/ We entrusted/We advised/ we made them promise
Note: the root is W-Sad-Y and it means in concrete terms the plants that are interconnected together so that you would not be able to tell where one ends and the other starts. Conceptually, it is used when one person asks others to take care of business or persons and so forth. Therefore it is used for the will of the deceased but also for any occasion when one asks another to take care of some issue of importance. The essence of the meaning is the continuing legacy or connecting legacy of one entity to another through the will or the asking to take care of an issue or more. WASSAYNA is an action that is completed. It means: the action of making the object (allatheena= those who) to take care of /pay attention/ be entrusted another object (AN ittaqoo= act consciously) happened by the subject (third person plural).

Allatheena: those who
Ootoo: were given/ were brought
Note: the root is Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. OOTOO is a completed action that is derived from the root. It means: the action of coming happened to the object (third person plural) by an undisclosed subject. It then means literally: they were brought/something was made to come to them.
Alkitaba: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
Min: from
Qablikum: before you (plural)
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. QABLI here is front in time and that is before of. KUM is plural you.
Waiyyakum: and you (plural)
Ani: that
Ittaqoo: make yourselves act consciously of
Note: ITTAQOO is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQOO is a demand addressing a group of people. It means: make yourselves act consciously of.
Allaha: Allah
Wain: and if/ while if
takfuroo: you (plural) reject/ discard
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. TAKFUROO is an action that is being completed or will be completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) is happening or will be happening by the subject (second person plural).
Fainna: then indeed
lillahi: to Allah belongs
Ma: what
Fee: in
alssamawati: the aboves / the heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.
Wama: and what
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.
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
Ghaniyyan: rich/ without need/ without need for assistance.
Note: the root is Ghain-N-Y and it means freedom from need in any of it’s forms. The word is used to mean rich, because the rich has less needs or no financial need or no need for assistance. GHANIYYAN means rich or without need for assistance.
Hameedan: praiseworthy and praising
Note: the root is Ha-M-D and it means praise or thanks. HAMEEDAN is the one that praises a lot and is at the same time praiseworthy.

Salaam all and have a great day.

hussein

2 comments:

sa said...

Assalamu alaikum,

Jazaka Allahu Khairun for posting. It is always a great learning exprience to visit your blog. Just a few observations:

It is important to note that although Allah Subhanahu wa Ta'ala had the same message of taqwa for the previous people of book, the spotlight is now on the current recipient as the word IYYA (as in iyyaka na'budu)is used for bringing the attached pronnoun or Dameeri Mutassil 'KA' before the verb.

Interestingly enough, second mentioning of lillahi ma fis samawati wa ma fil ardi, is preceded by INNA to emphasize it even more to the current ummah the total Uloohiya of Allah and that everything including their own selves belong to Allah.

And, finally the ayah ends by seaming the past, present and future together with the implication of continuity in the word KANA; that although everything belonged to Allah, He was, is and will always be independent of His creation.

The 'Khabar Kana' Ghaniyyan and Hameedan are attributes, related in meaning here. Al-Ghani is independent of any needs, as you explained. AL-Hameed is the Praiseworthy One without the need of anyone to praise Him, in contrast to MAhmud who is the praised one.
And Allah knows best.

hussein said...

Very beautiful and valuable contribution sister. May Allah bless you and be always with you.

Hussein