Salaam all,
This is 5:29
إِنِّي أُرِيدُ أَن تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاء الظَّالِمِينَ
Innee oreedu an tabooa biithmee waithmika fatakoona min ashabi alnnari wathalika jazao alththalimeena
The Aya says:
I would like that you (singular) end up with my sin and your sin, so you become amongst the companions of Hell. And that is compensation of the unjust.
My personal note:
The Aya continues the dialogue of the brother who was threatened to be killed. After having said that he does not aim to kill his brother he goes further and informs his brother that the murderer will end up carrying his own sin as well as taking some of the sins of the victim. In here are two messages:
1- The victim is saying that in the big picture, I prefer to be the victim rather than the aggressor because the end is in my favor.
2- That killing a fellow human is such a great act of injustice that the killer will end up carrying the burdens of the victim as well as his own and will be deserving of Hell and that is a JUST punishment.
Translation of the transliterated words:
Innee: I
Oreedu; want/seek/ would like
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. OREEDU is an action that is being completed or will be completed. It means: the action of seeking or wanting or desiring is happening or will be happening by the subject (first person singular).
An: that/ to
Tabooa: you (singular) land/ end up
Note: the root is B-W-Hamza and it means landing in a conceptual manner and therefore will take different meanings according to the context. It is used for marriage often because the one who gets married lands in a house and so forth. TABOOA is an action that is being completed or will be completed. It means: the action of landing is happening or will be happening by the subject (second person singular).
Biithmee: by my sin/ with my sin
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ITHMEE is derived from the root Hamza-TH-M and it means breaking of rule or rules of justice, morality and ethics. This means error or fault with a tinge of knowing it. ITHMEE means my fault or my sin.
Waithmika: and your sin
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. ITHMIKA is derived from the root Hamza-TH-M and it means breaking of rule or rules of justice, morality and ethics. This means error or fault with a tinge of knowing it. ITHMIKA means your fault or your sin.
Fatakoona: so you become/ so you will be
Note: FA means therefore or then or so. TAKOONA is derived from the root K-W-N and it means being. TAKOONA is an action that is being completed or will be completed. Here it is in future sense. It means: The action of being will happen by the object (second person singular). It therefore means: you become or you will be.
Min: from/ amongst
Ashabi: companions of
Note: The root is Sad-Ha-B and it means companion or companionship. ASHABI are companions of.
alnnari: the fire/ Hell
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. ALNNARI is the fire and here it points to Hell.
Wathalika: and that
Jazao: compensation of/ payback of
Note: JAZAO is derived from the root J-Z Y and it means compensation for action that can be good or bad. JAZAO is compensation of.
Alththalimeena: the unjust
Note: the root is THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. ALTHTHALIMEEN are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.
Salaam all and have a great day.
Hussein
Friday, February 26, 2010
Tuesday, February 23, 2010
5:28
Salaam all,
This is 5:28
لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَاْ بِبَاسِطٍ يَدِيَ إِلَيْكَ لَأَقْتُلَكَ إِنِّي أَخَافُ اللّهَ رَبَّ الْعَالَمِينَ
Lain basatta ilayya yadaka litaqtulanee ma ana bibasitin yadiya ilayka liaqtulaka innee akhafu Allaha rabba alAAalameena
The aya says:
If indeed you (singular) outstretched towards me your hand to kill me, I am not outstretching my hand towards you to kill you. I indeed fear Allah, nurturing Lord of all creation.
My personal note:
Here, the brother who was threatened to be killed by the other continues with his statement. He says that if you plan to kill me, I am not planning to kill you.
He continues by giving his reason. “I fear Allah nurturing Lord of all”. There is a very strong message in this small sentence. The message I get is that God created and nurtured all creation and therefore any injury to any creation that is not associated with a good reason is something that is potentially sinful. In this context, it is the murder of the fellow man for no reason, but it can also be killing an animal without eating it or without feeling threatened by it and so on and so forth.
Translation of the transliterated letters:
Lain: if indeed
Basatta: you (singular) outstretched
Note: the root is B-S-TTa and it means open palm. Conceptually it can mean many things that are related to a wide open palm. BASATTA is an action that is completed. It means: the action of opening the palm happened by the subject (second person singular). In this context, it is a context of hostility and fighting.
Ilayya: towards me
Yadaka: your hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADAKA means your (singular) hand.
Litaqtulanee: to kill me/ in order to kill me
Note: LI means to or in order to. TAQTULANEE is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. TAQTULANEE is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (EE= me) is going to happen by the subject (second person singular).
Ma: not
Ana: I
Bibasitin: outstretching
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. BASIT is derived from the root B-S-TTa and it means open palm. Conceptually it can mean many things that are related to a wide open palm. BASITIN means: outstretching/opening wide.
Yadiya: my hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADIYA means my hand.
Ilayka: towards you
Liaqtulaka: to kill you/ in order to kill you
Note: LI means to or in order to. AQTULAKA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. AQTULAKA is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (KA= singular you) is going to happen by the subject (first person singular).
Innee: indeed I/ I certainly
Akhafu: fear
Note: the root is KH-W-F and it means fear. AKHAFU is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (first person singular) of the object (Allah coming up).
Allaha: Allah
Rabba: nurturing Lord of
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of.
alAAalameena: all creation
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLAMEENA are the knowns and that includes all factual entities other than Allah in this context and that is all creation.
Salaam all and have a great day.
Hussein
This is 5:28
لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَاْ بِبَاسِطٍ يَدِيَ إِلَيْكَ لَأَقْتُلَكَ إِنِّي أَخَافُ اللّهَ رَبَّ الْعَالَمِينَ
Lain basatta ilayya yadaka litaqtulanee ma ana bibasitin yadiya ilayka liaqtulaka innee akhafu Allaha rabba alAAalameena
The aya says:
If indeed you (singular) outstretched towards me your hand to kill me, I am not outstretching my hand towards you to kill you. I indeed fear Allah, nurturing Lord of all creation.
My personal note:
Here, the brother who was threatened to be killed by the other continues with his statement. He says that if you plan to kill me, I am not planning to kill you.
He continues by giving his reason. “I fear Allah nurturing Lord of all”. There is a very strong message in this small sentence. The message I get is that God created and nurtured all creation and therefore any injury to any creation that is not associated with a good reason is something that is potentially sinful. In this context, it is the murder of the fellow man for no reason, but it can also be killing an animal without eating it or without feeling threatened by it and so on and so forth.
Translation of the transliterated letters:
Lain: if indeed
Basatta: you (singular) outstretched
Note: the root is B-S-TTa and it means open palm. Conceptually it can mean many things that are related to a wide open palm. BASATTA is an action that is completed. It means: the action of opening the palm happened by the subject (second person singular). In this context, it is a context of hostility and fighting.
Ilayya: towards me
Yadaka: your hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADAKA means your (singular) hand.
Litaqtulanee: to kill me/ in order to kill me
Note: LI means to or in order to. TAQTULANEE is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. TAQTULANEE is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (EE= me) is going to happen by the subject (second person singular).
Ma: not
Ana: I
Bibasitin: outstretching
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. BASIT is derived from the root B-S-TTa and it means open palm. Conceptually it can mean many things that are related to a wide open palm. BASITIN means: outstretching/opening wide.
Yadiya: my hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADIYA means my hand.
Ilayka: towards you
Liaqtulaka: to kill you/ in order to kill you
Note: LI means to or in order to. AQTULAKA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. AQTULAKA is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (KA= singular you) is going to happen by the subject (first person singular).
Innee: indeed I/ I certainly
Akhafu: fear
Note: the root is KH-W-F and it means fear. AKHAFU is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (first person singular) of the object (Allah coming up).
Allaha: Allah
Rabba: nurturing Lord of
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of.
alAAalameena: all creation
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLAMEENA are the knowns and that includes all factual entities other than Allah in this context and that is all creation.
Salaam all and have a great day.
Hussein
Saturday, February 20, 2010
5:27
Salaam all,
This is 5:27
وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ
Waotlu AAalayhim nabaa ibnay adama bialhaqqi ith qarraba qurbanan fatuqubbila min ahadihima walam yutaqabbal mina alakhari qala laaqtulannaka qala innama yataqabbalu Allahu mina almuttaqeena
The Aya says:
And recite upon them the story of Adam’s two children by the binding truth as they presented an offering so it was accepted from one of them and not accepted from the other. He (the one with rejected offering) said: I will certainly kill you (singular). (the other) responded: Allah does not accept except from those who act with consciousness (of Allah).
My personal note:
The term waotlu was translated and recite. This term carries the range of meaning that covers two concepts:
1- Recite as in let them know the story and so on.
2- Follow closely as in apply on them the message of the story.
The Aya covers both meanings and therefore both apply. So, it serves as learning about the story and also taking the message and application of it upon us.
The aya also ends in this very important statement: “Allah does not accept except from those who act out of consciousness in Him”. This means that any act that is not done with God as the focus is an act that will not be considered for the sake of God. In here is the message that we should make all our actions for the sake of God in sincerity. This does not mean that we cannot act for some of our pleasures, within what Allah permitted. However, if we aim to receive God’s favor in our actions or some of our actions then we have to be very careful that our intention is purely towards God.
Translation of the transliterated words:
Waotlu: and recite/ follow closely
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. OTLU is derived from the root T-L-W and it means following closely. The concrete word that is derived from the root is the baby animal after it had been weaned from the breast and who follows his mother everywhere closely. The word means the following closely and also reciting, because that involves following each word with another. OTLU is an order or a request addressed to an individual. It means: Recite or follow closely or both.
AAalayhim: upon them
Nabaa: news of/ information regarding
Note: the root is N-B-Hamza and it means news or informing since the news are meant to inform. NABAA means: news of or information regarding.
Ibnay: two children of/ two sons of
Adama: Adam
Bialhaqqi: by the binding truth/ with the binding truth
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.
Ith: as/ when
Qarraba: the two made near/ offered
Note: the root is Qaf-R-B and it means nearing or becoming near. QARRABA is an action that is completed. It means: the action of making the object (QURBANAN= an offering) near happened by the subject (dual form masculine).
Qurbanan: an offering/ offering intended to bring closer
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBANAN is an entity that would be intended to bring other entities closer to each other. In this context it is an offering intended to bring the person closer to God.
Fatuqubbila: so it was accepted
Note: FA means then or therefore or so. TUQUBBILA is derived from 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. In this instance and context, it is used for acceptance. TUQUBBILA means the action of acceptance of the object (Qurban=offering) happened by an undeclared subject.
Min: from
Ahadihima: one of the two
Note: the root is W-Ha-D and it means one. AHADIHIMA means one of the two.
Walam: while not
Yutaqabbal: accepted
Note: YUTAQABBAL is derived from 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. In this instance and context, it is used for acceptance. YUTAQABBAL means the action of acceptance of the object (Qurban=offering) is happening or will be happening by an undeclared subject. Even though the verb form here is a present tense or future tense, it is denoting past tense because it is preceded by the LAM=not.
Mina: from
Alakhari: the other
Note: the root is Hamza-KH-R and it means remaining. ALAKHARI means the remaining or the later. This, in turn means the remaining of the two and that is the other.
Qala: he said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Laaqtulannaka: I shall certainly kill you/ fatally injure you (singular)
Note: LA is here for extra emphasis. AQTULANNAKA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. AQTULANNAKA is an action that will be happening. It means: the action of killing or fatally injuring the object (KA=singular you) is going to happen by the subject (first person singular).
Qala: he said/ communicated/ responded
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Innama: it is not but/ it is restricted except for
Note: this statement indicates that what is coming next does not happen except in one situation.
Yataqabbalu: He accepts for himself
Note: YATAQABBAL is derived from 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. In this instance and context, it is used for acceptance. YATAQABBAL means the action of acceptance of the object (Qurban=offering) is happening or will be happening by the subject (third person singular pointing to Allah).
Allahu: Allah
Mina: from
Almuttaqeena: the ones who act in consciousness (of Allah)
Note: the root is W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. ALMUTTAQEEN are the ones who act with ALTAQWA which is the action in consciousness.
Salaam all and have a great day.
Hussein
This is 5:27
وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ
Waotlu AAalayhim nabaa ibnay adama bialhaqqi ith qarraba qurbanan fatuqubbila min ahadihima walam yutaqabbal mina alakhari qala laaqtulannaka qala innama yataqabbalu Allahu mina almuttaqeena
The Aya says:
And recite upon them the story of Adam’s two children by the binding truth as they presented an offering so it was accepted from one of them and not accepted from the other. He (the one with rejected offering) said: I will certainly kill you (singular). (the other) responded: Allah does not accept except from those who act with consciousness (of Allah).
My personal note:
The term waotlu was translated and recite. This term carries the range of meaning that covers two concepts:
1- Recite as in let them know the story and so on.
2- Follow closely as in apply on them the message of the story.
The Aya covers both meanings and therefore both apply. So, it serves as learning about the story and also taking the message and application of it upon us.
The aya also ends in this very important statement: “Allah does not accept except from those who act out of consciousness in Him”. This means that any act that is not done with God as the focus is an act that will not be considered for the sake of God. In here is the message that we should make all our actions for the sake of God in sincerity. This does not mean that we cannot act for some of our pleasures, within what Allah permitted. However, if we aim to receive God’s favor in our actions or some of our actions then we have to be very careful that our intention is purely towards God.
Translation of the transliterated words:
Waotlu: and recite/ follow closely
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. OTLU is derived from the root T-L-W and it means following closely. The concrete word that is derived from the root is the baby animal after it had been weaned from the breast and who follows his mother everywhere closely. The word means the following closely and also reciting, because that involves following each word with another. OTLU is an order or a request addressed to an individual. It means: Recite or follow closely or both.
AAalayhim: upon them
Nabaa: news of/ information regarding
Note: the root is N-B-Hamza and it means news or informing since the news are meant to inform. NABAA means: news of or information regarding.
Ibnay: two children of/ two sons of
Adama: Adam
Bialhaqqi: by the binding truth/ with the binding truth
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.
Ith: as/ when
Qarraba: the two made near/ offered
Note: the root is Qaf-R-B and it means nearing or becoming near. QARRABA is an action that is completed. It means: the action of making the object (QURBANAN= an offering) near happened by the subject (dual form masculine).
Qurbanan: an offering/ offering intended to bring closer
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBANAN is an entity that would be intended to bring other entities closer to each other. In this context it is an offering intended to bring the person closer to God.
Fatuqubbila: so it was accepted
Note: FA means then or therefore or so. TUQUBBILA is derived from 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. In this instance and context, it is used for acceptance. TUQUBBILA means the action of acceptance of the object (Qurban=offering) happened by an undeclared subject.
Min: from
Ahadihima: one of the two
Note: the root is W-Ha-D and it means one. AHADIHIMA means one of the two.
Walam: while not
Yutaqabbal: accepted
Note: YUTAQABBAL is derived from 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. In this instance and context, it is used for acceptance. YUTAQABBAL means the action of acceptance of the object (Qurban=offering) is happening or will be happening by an undeclared subject. Even though the verb form here is a present tense or future tense, it is denoting past tense because it is preceded by the LAM=not.
Mina: from
Alakhari: the other
Note: the root is Hamza-KH-R and it means remaining. ALAKHARI means the remaining or the later. This, in turn means the remaining of the two and that is the other.
Qala: he said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Laaqtulannaka: I shall certainly kill you/ fatally injure you (singular)
Note: LA is here for extra emphasis. AQTULANNAKA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. AQTULANNAKA is an action that will be happening. It means: the action of killing or fatally injuring the object (KA=singular you) is going to happen by the subject (first person singular).
Qala: he said/ communicated/ responded
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Innama: it is not but/ it is restricted except for
Note: this statement indicates that what is coming next does not happen except in one situation.
Yataqabbalu: He accepts for himself
Note: YATAQABBAL is derived from 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. In this instance and context, it is used for acceptance. YATAQABBAL means the action of acceptance of the object (Qurban=offering) is happening or will be happening by the subject (third person singular pointing to Allah).
Allahu: Allah
Mina: from
Almuttaqeena: the ones who act in consciousness (of Allah)
Note: the root is W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. ALMUTTAQEEN are the ones who act with ALTAQWA which is the action in consciousness.
Salaam all and have a great day.
Hussein
Saturday, February 13, 2010
5:26
Salaam all,
This is 5:26
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الأَرْضِ فَلاَ تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ
Qala fainnaha muharramatun AAalayhim arbaAAeena sanatan yateehoona fee alardi fala tasa AAala alqawmi alfasiqeena
The Aya says:
He (Allah) responded: then it is forbidden upon them forty years. They wonder unguided in the land. Therefore do not feel sad upon the people who drifted from the path.
My personal note:
I wanted to address the term FASIQOON which was mentioned in the Aya here and the one before it. This term is used often in the Qur’an and is different from the term Kafir=rejector or Mushrik= polytheist. In a sense the term Fasiq as drifter from the path is the wider covering term that can encompass all the Kafirs and Mushriks but not every FASIQ is a Kafir or Mushrik. A person can be a Muslim and Fasiq if they have proper belief and actions but are committing major sins or omissions.
In a sense to be called a FASIQ is better than to be called a KAFIR or MUSHRIK but it is not good either way.
TASA is a term that carries with it the feeling of sadness upon an affliction and the desire to relieve it. As if Allah was telling Moses that you will be tempted to feel sad for them and seek their relief but they will have to suffer this punishment until it is over.
Translation of the transliterated words:
Qala: He (Allah) said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Fainnaha: then she/ it (the land)
Muharramatun: was made forbidden/ forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. MUHARRAMATUN is a feminine entity that was made forbidden or forbidden to violate. The context suggests that they will be prevented from going in.
AAalayhim: upon them
arbaAAeena: forty
Note: the root is R-B-Ain and it means four. ARBaAAeeNA means forty.
Sanatan: years
Note: the root is S-N-H and it means year. SANATAN means year but it is meant for the plural.
Yateehoona: they wonder without guidance/sense of direction
Note: the root is T-Y-H and it is used in concrete for the land that lacks landmarks. Therefore one cannot navigate through it easily without good strong guidance. Conceptually, it is used for being lost or lacking a sense of direction as well as for arrogance because it is associated with ignorance and lack of appreciation of what others offer in sense of direction. YATEEHOONA is an action that is being completed or will be completed. It means: the action of moving or wandering without guidance or sense of direction is happening or will be happening to the subject (third person plural).
Fee: in
Alardi: the land
Fala: therefore not
Tasa: feel sad/ seek cure/ seek relief
Note: the root is Hamza-S-Y and it means feeling sad for an entity that may have been afflicted with or without seeking a cure for it or reprieve or relief. The root is also understood at times to mean: an example to follow. The context usually decides which of the above understandings apply. Often times if the word after is AAaLA= upon, then it is a feeling of sadness and a desire to give reprieve/relief, while if it is followed by a BI then it is an example to follow. LA TASA is an order or a request directed to a singular. FALA TASA means: so do not feel sad or do not seek cure/reprieve/relief.
AAala: upon
Alqawmi: the people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
Alfasiqeena: the ones who left God’s path/ drifted from the path/ putting harm in the path
Note: the root is F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to mean being outside of God’s way. ALFASIQEEN are the one who left God’s path or are trying to put harm or obstacles in it.
Salaam all and have a great day.
Hussein
This is 5:26
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الأَرْضِ فَلاَ تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ
Qala fainnaha muharramatun AAalayhim arbaAAeena sanatan yateehoona fee alardi fala tasa AAala alqawmi alfasiqeena
The Aya says:
He (Allah) responded: then it is forbidden upon them forty years. They wonder unguided in the land. Therefore do not feel sad upon the people who drifted from the path.
My personal note:
I wanted to address the term FASIQOON which was mentioned in the Aya here and the one before it. This term is used often in the Qur’an and is different from the term Kafir=rejector or Mushrik= polytheist. In a sense the term Fasiq as drifter from the path is the wider covering term that can encompass all the Kafirs and Mushriks but not every FASIQ is a Kafir or Mushrik. A person can be a Muslim and Fasiq if they have proper belief and actions but are committing major sins or omissions.
In a sense to be called a FASIQ is better than to be called a KAFIR or MUSHRIK but it is not good either way.
TASA is a term that carries with it the feeling of sadness upon an affliction and the desire to relieve it. As if Allah was telling Moses that you will be tempted to feel sad for them and seek their relief but they will have to suffer this punishment until it is over.
Translation of the transliterated words:
Qala: He (Allah) said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Fainnaha: then she/ it (the land)
Muharramatun: was made forbidden/ forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. MUHARRAMATUN is a feminine entity that was made forbidden or forbidden to violate. The context suggests that they will be prevented from going in.
AAalayhim: upon them
arbaAAeena: forty
Note: the root is R-B-Ain and it means four. ARBaAAeeNA means forty.
Sanatan: years
Note: the root is S-N-H and it means year. SANATAN means year but it is meant for the plural.
Yateehoona: they wonder without guidance/sense of direction
Note: the root is T-Y-H and it is used in concrete for the land that lacks landmarks. Therefore one cannot navigate through it easily without good strong guidance. Conceptually, it is used for being lost or lacking a sense of direction as well as for arrogance because it is associated with ignorance and lack of appreciation of what others offer in sense of direction. YATEEHOONA is an action that is being completed or will be completed. It means: the action of moving or wandering without guidance or sense of direction is happening or will be happening to the subject (third person plural).
Fee: in
Alardi: the land
Fala: therefore not
Tasa: feel sad/ seek cure/ seek relief
Note: the root is Hamza-S-Y and it means feeling sad for an entity that may have been afflicted with or without seeking a cure for it or reprieve or relief. The root is also understood at times to mean: an example to follow. The context usually decides which of the above understandings apply. Often times if the word after is AAaLA= upon, then it is a feeling of sadness and a desire to give reprieve/relief, while if it is followed by a BI then it is an example to follow. LA TASA is an order or a request directed to a singular. FALA TASA means: so do not feel sad or do not seek cure/reprieve/relief.
AAala: upon
Alqawmi: the people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
Alfasiqeena: the ones who left God’s path/ drifted from the path/ putting harm in the path
Note: the root is F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to mean being outside of God’s way. ALFASIQEEN are the one who left God’s path or are trying to put harm or obstacles in it.
Salaam all and have a great day.
Hussein
Wednesday, February 10, 2010
5:25
Salaam all,
This is 5:25
قَالَ رَبِّ إِنِّي لا أَمْلِكُ إِلاَّ نَفْسِي وَأَخِي فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ
Qala rabbi innee la amliku illa nafsee waakhee faofruq baynana wabayna alqawmi alfasiqeena
The aya says:
He (Moses) said: “My nurturing Lord, indeed I have no authority except myself and my brother, therefore implement you judgment between us and the people who drifted from the path.”
My personal note:
Here Moses (pbuh) returns to His Lord saying that his authority cannot be extended except upon himself and his brother. He asks his Lord to separate between him and the people.
I translated the term OFRUQ as implement your judgment. The word is used to mean separate and differentiate generally. So, the context suggests separation but also making clear to each party their roles and obligations coming from the higher power.
The root F-S-Qaf takes the meaning of someone who either drifts from the path or someone who harms the path or both.
Translation of the transliterated words:
Qala: He said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Rabbi: my nurturing Lord/ My Lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of mine.
Innee: indeed I
La: not
Amliku: have authority/ own
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. AMLIKU is an action that is being completed or will be completed. It means: the action of having authority or ownership is happening or will be happening by the subject (first person singular)
Illa: if not/ except
Nafsee: my self
Note: NAFSEE is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSEE means self of mine.
Waakhee: and my brother
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. AKHEE is derived from the root Hamza-KH and it means brother. AKHEE means brother of mine.
Faofruq: then separate/ implement your judgment
Note: FA means then or therefore or so. OFRUQ is derived from the root F-R-Qaf and it means separating apart or dispersing. OFRUQ is an order or a request addressed to a singular, in this case God. It means: Separate and in this context, it may carry the meaning of implement your judgment.
Baynana: between us
Wabayna: and between
Alqawmi: the people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
Alfasiqeena: the ones who left God’s path/ drifted from the path/ putting harm in the path
Note: the root is F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to mean being outside of God’s way. ALFASIQEEN are the one who left God’s path or are trying to put harm or obstacles in it.
Salaam all and have a great day.
Hussein
This is 5:25
قَالَ رَبِّ إِنِّي لا أَمْلِكُ إِلاَّ نَفْسِي وَأَخِي فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ
Qala rabbi innee la amliku illa nafsee waakhee faofruq baynana wabayna alqawmi alfasiqeena
The aya says:
He (Moses) said: “My nurturing Lord, indeed I have no authority except myself and my brother, therefore implement you judgment between us and the people who drifted from the path.”
My personal note:
Here Moses (pbuh) returns to His Lord saying that his authority cannot be extended except upon himself and his brother. He asks his Lord to separate between him and the people.
I translated the term OFRUQ as implement your judgment. The word is used to mean separate and differentiate generally. So, the context suggests separation but also making clear to each party their roles and obligations coming from the higher power.
The root F-S-Qaf takes the meaning of someone who either drifts from the path or someone who harms the path or both.
Translation of the transliterated words:
Qala: He said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Rabbi: my nurturing Lord/ My Lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of mine.
Innee: indeed I
La: not
Amliku: have authority/ own
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. AMLIKU is an action that is being completed or will be completed. It means: the action of having authority or ownership is happening or will be happening by the subject (first person singular)
Illa: if not/ except
Nafsee: my self
Note: NAFSEE is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSEE means self of mine.
Waakhee: and my brother
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. AKHEE is derived from the root Hamza-KH and it means brother. AKHEE means brother of mine.
Faofruq: then separate/ implement your judgment
Note: FA means then or therefore or so. OFRUQ is derived from the root F-R-Qaf and it means separating apart or dispersing. OFRUQ is an order or a request addressed to a singular, in this case God. It means: Separate and in this context, it may carry the meaning of implement your judgment.
Baynana: between us
Wabayna: and between
Alqawmi: the people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
Alfasiqeena: the ones who left God’s path/ drifted from the path/ putting harm in the path
Note: the root is F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to mean being outside of God’s way. ALFASIQEEN are the one who left God’s path or are trying to put harm or obstacles in it.
Salaam all and have a great day.
Hussein
Monday, February 08, 2010
5:24
Salaam all,
This is 5:24
قَالُواْ يَا مُوسَى إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُواْ فِيهَا فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ
Qaloo ya moosa inna lan nadkhulaha abadan ma damoo feeha faithhab anta warabbuka faqatila inna hahuna qaAAidoona
The Aya says:
They responded: “O Moses, we indeed will never enter her (the land) ever as long as they last in her. Therefore go you and your lord then both of you fight. We are indeed right here staying put.”
My personal note:
This is a response of someone who has not enough or not at all safety or trust in Allah and responds to the statement from the previous Ayat with resistance.
Translation of the transliterated words:
Qaloo: said/ communicated/ they 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.
Ya: O
Moosa: Moses
Inna: indeed we
Lan: never
Nadkhulaha: Shall enter her (the land)
Note: the root is D-KH-L and it means entering. NADKHULHA is an action that is being completed or will be completed. It means: the action of entering the object (HA= her pointing to the land) is happening or will be happening by the subject (first person plural)
Abadan: forever/ever
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Ma: as long as /what
Damoo: they lasted / they maintained
Note: the root is D-W-M and it means in one of it’s concrete meanings, the constant rain that lasts a long period. As a concept it takes the feel of constancy and maintenance of an action and so forth. DAMOO is an action that is completed. It means: the action of maintaining another action (not mentioned but is suggestive of their presence in the land) happened by the subject (third person plural pointing to the people of the land.)
Feeha: in her (the land)
Faithhab: so go
Note: FA means therefore or so or then. ITHHAB is derived from the root TH-H-B and it means gold. One of the derivatives of the root also means going and it is not clear what the relationship between the two meanings are. ITHHAB is an order or a request addressed to a singular person. It means: Go.
Anta: you
Warabbuka: and your nurturing Lord
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. RABBUKA is derived from the root R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBU is nurturing Lord of. KA means singular you.
Faqatila: then both of you fight
Note: Fa means then or therefore or so. QATILA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATILA is an order or a request addressed to two individuals. It means: you both fight/physically fight.
Inna: We indeed
Hahuna: right here
qaAAidoona: sitting/ positioned/ staying put.
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 or positioning. QaAAiDOONA are the ones who are sitting or who are staying where they are.
Salaam all and have a great day.
Hussein
This is 5:24
قَالُواْ يَا مُوسَى إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُواْ فِيهَا فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ
Qaloo ya moosa inna lan nadkhulaha abadan ma damoo feeha faithhab anta warabbuka faqatila inna hahuna qaAAidoona
The Aya says:
They responded: “O Moses, we indeed will never enter her (the land) ever as long as they last in her. Therefore go you and your lord then both of you fight. We are indeed right here staying put.”
My personal note:
This is a response of someone who has not enough or not at all safety or trust in Allah and responds to the statement from the previous Ayat with resistance.
Translation of the transliterated words:
Qaloo: said/ communicated/ they 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.
Ya: O
Moosa: Moses
Inna: indeed we
Lan: never
Nadkhulaha: Shall enter her (the land)
Note: the root is D-KH-L and it means entering. NADKHULHA is an action that is being completed or will be completed. It means: the action of entering the object (HA= her pointing to the land) is happening or will be happening by the subject (first person plural)
Abadan: forever/ever
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Ma: as long as /what
Damoo: they lasted / they maintained
Note: the root is D-W-M and it means in one of it’s concrete meanings, the constant rain that lasts a long period. As a concept it takes the feel of constancy and maintenance of an action and so forth. DAMOO is an action that is completed. It means: the action of maintaining another action (not mentioned but is suggestive of their presence in the land) happened by the subject (third person plural pointing to the people of the land.)
Feeha: in her (the land)
Faithhab: so go
Note: FA means therefore or so or then. ITHHAB is derived from the root TH-H-B and it means gold. One of the derivatives of the root also means going and it is not clear what the relationship between the two meanings are. ITHHAB is an order or a request addressed to a singular person. It means: Go.
Anta: you
Warabbuka: and your nurturing Lord
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. RABBUKA is derived from the root R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBU is nurturing Lord of. KA means singular you.
Faqatila: then both of you fight
Note: Fa means then or therefore or so. QATILA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATILA is an order or a request addressed to two individuals. It means: you both fight/physically fight.
Inna: We indeed
Hahuna: right here
qaAAidoona: sitting/ positioned/ staying put.
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 or positioning. QaAAiDOONA are the ones who are sitting or who are staying where they are.
Salaam all and have a great day.
Hussein
Thursday, February 04, 2010
5:23
Salaam all,
This is 5:23
قَالَ رَجُلاَنِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللّهُ عَلَيْهِمَا ادْخُلُواْ عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِينَ
Qala rajulani mina allatheena yakhafoona anAAama Allahu AAalayhima odkhuloo AAalayhimu albaba faitha dakhaltumoohu fainnakum ghaliboona waAAala Allahi fatawakkaloo in kuntum mumineena
The Aya says:
Two men, from amongst those who have fear, upon the two Allah bestowed his favor, said: Enter upon them through the gate so when you enter it, then you are indeed winning, and upon Allah entrust your guarantee if you happened to be those who make themselves safe (in Allah).
My personal note:
The issue of fear that is mentioned here is important for a discussion. One question is that the Aya does not specify fear of what in here. However, the context may suggest two things:
1- Fear of the consequences of their actions or inactions.
2- Fear of God as in God holding them accountable for their sins or not accepting of their good deeds.
The two types of fear are correct and the language of the Aya supports both understandings.
This brings the issue of the question that is always asked: Do people believe in Allah out of fear? The answer to this is that fear is present and should be present but other things should be present as well to make for the balanced belief and trust and safety in Allah. Those are hope in Allah as well as Love for Allah. There are many examples in the Qur’an that mention the importance of the three. The Love is evident in the word IMAN itself because one cannot feel safe in an entity without having love for that entity. Each one of those components alone can lead to a form of belief that is unbalanced and the balanced belief system is built on the three together where each keeps the other components from going too far.
Translation of the transliterated words:
Qala: said
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular or plural). This, in turn means: He or they said or responded or communicated.
Rajulani: two men
Note: 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. RAJULAN means in this context: two men.
Mina: from/ of
Allatheena: those who
Yakhafoona: fear/ have fear
Note: the root is KH-W-F and it means fear. YAKHAFOONA is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (third person plural) of the object (undeclared but it points to either the fear of the consequence of their actions or God).
anAAama: He bestowed favor/ softness
Note: the root is N-Ain-M and it means soft in the concrete sense. Conceptually, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. ANAAaMA is an action that is completed. It means: the action of bestowing favor or softness upon the object (The two men) happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAalayhima: upon the two of them
Odkhuloo: enter
Note: the root is D-KH-L and it means entering. ODKHULOO is an order or a request addressed to a group of people. It means: enter.
AAalayhimu: upon them
Albaba: the gate/ the door
Note: the root is B-W-B and it means door or gate. ALBABA means the door or the gate.
Faitha: so when and if/ when/ if
Dakhaltumoohu: you (plural) entered it
Note: the root is D-KH-L and it means entering. DAKHALTUM is an action that is completed or will be completed. However, here it is conditional because it came after the conditional ITHA which is a time conditional. It means: if and when entering the object (HU=him and points to the gate) happened by the subject (second person plural).
Fainnakum: then you (plural) indeed
Ghaliboona: winning
Note: the root is Gh-L-B and it means winning or defeating. Conceptually, it is used for difficulty imposed by an entity upon another. GHALIBOONA here means winning or defeating.
waAAala: and upon
Allahi: Allah
fatawakkaloo: then put your guarantee/ let you (plural) entrust guarantee
Note: Fa means then or therefore or so. TAWAKKALOO is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. TAWAKKALOO is an order for action that is addressing a plural. It means: let you (plural) entrust your guarantee upon the object (Allah which just preceded).
In: if
Kuntum: you (plural) happened to be/ were
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
Mumineena: ones who made themselves safe
Note: the root Hamza-M-N and it means safety. MUMINEENA means ones who make themselves safe. The suggestion is making themselves safe in Allah and trust in Allah.
Salaam all and have a great day.
Hussein
This is 5:23
قَالَ رَجُلاَنِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللّهُ عَلَيْهِمَا ادْخُلُواْ عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِينَ
Qala rajulani mina allatheena yakhafoona anAAama Allahu AAalayhima odkhuloo AAalayhimu albaba faitha dakhaltumoohu fainnakum ghaliboona waAAala Allahi fatawakkaloo in kuntum mumineena
The Aya says:
Two men, from amongst those who have fear, upon the two Allah bestowed his favor, said: Enter upon them through the gate so when you enter it, then you are indeed winning, and upon Allah entrust your guarantee if you happened to be those who make themselves safe (in Allah).
My personal note:
The issue of fear that is mentioned here is important for a discussion. One question is that the Aya does not specify fear of what in here. However, the context may suggest two things:
1- Fear of the consequences of their actions or inactions.
2- Fear of God as in God holding them accountable for their sins or not accepting of their good deeds.
The two types of fear are correct and the language of the Aya supports both understandings.
This brings the issue of the question that is always asked: Do people believe in Allah out of fear? The answer to this is that fear is present and should be present but other things should be present as well to make for the balanced belief and trust and safety in Allah. Those are hope in Allah as well as Love for Allah. There are many examples in the Qur’an that mention the importance of the three. The Love is evident in the word IMAN itself because one cannot feel safe in an entity without having love for that entity. Each one of those components alone can lead to a form of belief that is unbalanced and the balanced belief system is built on the three together where each keeps the other components from going too far.
Translation of the transliterated words:
Qala: said
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular or plural). This, in turn means: He or they said or responded or communicated.
Rajulani: two men
Note: 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. RAJULAN means in this context: two men.
Mina: from/ of
Allatheena: those who
Yakhafoona: fear/ have fear
Note: the root is KH-W-F and it means fear. YAKHAFOONA is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (third person plural) of the object (undeclared but it points to either the fear of the consequence of their actions or God).
anAAama: He bestowed favor/ softness
Note: the root is N-Ain-M and it means soft in the concrete sense. Conceptually, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. ANAAaMA is an action that is completed. It means: the action of bestowing favor or softness upon the object (The two men) happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAalayhima: upon the two of them
Odkhuloo: enter
Note: the root is D-KH-L and it means entering. ODKHULOO is an order or a request addressed to a group of people. It means: enter.
AAalayhimu: upon them
Albaba: the gate/ the door
Note: the root is B-W-B and it means door or gate. ALBABA means the door or the gate.
Faitha: so when and if/ when/ if
Dakhaltumoohu: you (plural) entered it
Note: the root is D-KH-L and it means entering. DAKHALTUM is an action that is completed or will be completed. However, here it is conditional because it came after the conditional ITHA which is a time conditional. It means: if and when entering the object (HU=him and points to the gate) happened by the subject (second person plural).
Fainnakum: then you (plural) indeed
Ghaliboona: winning
Note: the root is Gh-L-B and it means winning or defeating. Conceptually, it is used for difficulty imposed by an entity upon another. GHALIBOONA here means winning or defeating.
waAAala: and upon
Allahi: Allah
fatawakkaloo: then put your guarantee/ let you (plural) entrust guarantee
Note: Fa means then or therefore or so. TAWAKKALOO is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. TAWAKKALOO is an order for action that is addressing a plural. It means: let you (plural) entrust your guarantee upon the object (Allah which just preceded).
In: if
Kuntum: you (plural) happened to be/ were
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
Mumineena: ones who made themselves safe
Note: the root Hamza-M-N and it means safety. MUMINEENA means ones who make themselves safe. The suggestion is making themselves safe in Allah and trust in Allah.
Salaam all and have a great day.
Hussein
Monday, February 01, 2010
5:22
Salaam all,
This is 5:22
قَالُوا يَا مُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىَ يَخْرُجُواْ مِنْهَا فَإِن يَخْرُجُواْ مِنْهَا فَإِنَّا دَاخِلُونَ
Qaloo ya moosa inna feeha qawman jabbareena wainna lan nadkhulaha hatta yakhrujoo minha fain yakhrujoo minha fainna dakhiloona
The Aya says:
The responded: “O Moses, indeed in her (the land) are a forceful people and we shall never enter it until they exit it. So, if they exit it, then we indeed (are) entering.”
My personal note:
This Aya demonstrates that Moses (pbuh) was talking to his people of the time and was giving them an order. The people gave him excuses for not entering and that is mainly an excuse of fear of breaking force that the people of the area had.
However, they were inappropriate in this excuse for Moses ordered them with Allah’s knowledge and order and Allah knew that the force of those people cannot stand in front of the support of Allah that was given to Moses and his people
Translation of the transliterated words:
Qaloo: they 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. In this context, it fits best with they responded.
Ya: O
Moosa: Moses
Inna: indeed
Feeha: in her (the holy land that was mentioned earlier)
qawman: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMAN 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.
Jabbareena: forceful people
Note: the root is J-B-R and it means in concrete fixing a broken bone. Conceptually it is used to point to exerting force that can break or fix a broken bone and so on. JABBAREEN are people with lots of force where they can break their enemies.
Wainna: And we indeed
Lan: Shall never
Nadkhulaha: enter her
Note: the root is D-KH-L and it means entering. NADKHULHA is an action that is being completed or will be completed. It means: the action of entering the object (HA= her pointing to the land) is happening or will be happening by the subject (first person plural)
Hatta: until
Yakhrujoo: they exit/ come out
Note: the root is root 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. YAKHRUJOO is an action that is being completed or will be completed. It means: the action of coming out or exiting is happening or will be happening by the subject (third person plural).
Minha: from her (the land)
Fain: so if
Yakhrujoo: they exit/ come out
Note: the root is root 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. YAKHRUJOO is an action that is being completed or will be completed. It means: the action of coming out or exiting is happening or will be happening by the subject (third person plural).
Minha: from her (the land)
Fainna: then we indeed
Dakhiloona: entering
Note: the root is D-KH-L and it means entering. DAKHILOONA means entering.
Salaam all and have a great day.
Hussein
This is 5:22
قَالُوا يَا مُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىَ يَخْرُجُواْ مِنْهَا فَإِن يَخْرُجُواْ مِنْهَا فَإِنَّا دَاخِلُونَ
Qaloo ya moosa inna feeha qawman jabbareena wainna lan nadkhulaha hatta yakhrujoo minha fain yakhrujoo minha fainna dakhiloona
The Aya says:
The responded: “O Moses, indeed in her (the land) are a forceful people and we shall never enter it until they exit it. So, if they exit it, then we indeed (are) entering.”
My personal note:
This Aya demonstrates that Moses (pbuh) was talking to his people of the time and was giving them an order. The people gave him excuses for not entering and that is mainly an excuse of fear of breaking force that the people of the area had.
However, they were inappropriate in this excuse for Moses ordered them with Allah’s knowledge and order and Allah knew that the force of those people cannot stand in front of the support of Allah that was given to Moses and his people
Translation of the transliterated words:
Qaloo: they 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. In this context, it fits best with they responded.
Ya: O
Moosa: Moses
Inna: indeed
Feeha: in her (the holy land that was mentioned earlier)
qawman: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMAN 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.
Jabbareena: forceful people
Note: the root is J-B-R and it means in concrete fixing a broken bone. Conceptually it is used to point to exerting force that can break or fix a broken bone and so on. JABBAREEN are people with lots of force where they can break their enemies.
Wainna: And we indeed
Lan: Shall never
Nadkhulaha: enter her
Note: the root is D-KH-L and it means entering. NADKHULHA is an action that is being completed or will be completed. It means: the action of entering the object (HA= her pointing to the land) is happening or will be happening by the subject (first person plural)
Hatta: until
Yakhrujoo: they exit/ come out
Note: the root is root 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. YAKHRUJOO is an action that is being completed or will be completed. It means: the action of coming out or exiting is happening or will be happening by the subject (third person plural).
Minha: from her (the land)
Fain: so if
Yakhrujoo: they exit/ come out
Note: the root is root 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. YAKHRUJOO is an action that is being completed or will be completed. It means: the action of coming out or exiting is happening or will be happening by the subject (third person plural).
Minha: from her (the land)
Fainna: then we indeed
Dakhiloona: entering
Note: the root is D-KH-L and it means entering. DAKHILOONA means entering.
Salaam all and have a great day.
Hussein
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