5:44

Salaam all,



5:44
Inna anzalna alttawrata feeha hudan wanoorun yahkumu biha alnnabiyyoona allatheena aslamoo lillatheena hadoo waalrrabbaniyyoona waalahbaru bima istuhfithoo min kitabi Allahi wakanoo AAalayhi shuhadaa fala takhshawoo alnnasa waikhshawni wala tashtaroo biayatee thamanan qaleelan waman lam yahkum bima anzala Allahu faolaika humu alkafiroona

The aya says:
Indeed WE brought down the TORAH. In her (Torah) are guidance and light. By her, rules the prophets who committed themselves to Allah, as well as the Godly people and the scholars, to those who were Jewish, by what they were entrusted to safe keep of Allah’s book. And they happened to be witnesses upon him (the book of God). Therefore do not fear the people and fear ME (Allah), and do not take, by my signs, a cheap price. And Whomeve does not rule by what Allah brought down then those are the rejectors.

My personal note:
The term RAbbaniyyoon is translated as the Godly people, but the word carries many potential meanings that apply. They include the people who are Godly as well as the people of nurturing as in teachers and any people who lead to the straight path.

The other term is KHASHYA. It carries carries fear within it, but mixed with hope. So, the order to fear Allah here is a fear with hope, because there is always hope in Allah’s love and Mercy.

The last statement in here is also very important. It says: “And whomever does not rule by what Allah brought down then those are the rejectors”. This is to be looked at as rejectors or KAFIRS in contrast to the term MUMIN that came in the preceding Aya. So, this is KUFR as opposed to Iman and since Iman does not fall under an all or none rule, then this particular Kufr that is contrasted with it, is also not an all or none rule. However, it suggests rejecting part or parts of the message of Allah and that makes their Iman deficient but not necessarily absent, although it could be. However, this is not Kufr contrasting with Islam, which would make them become non Muslims.

It is important to remember the important discussion between Ibn Abbas ® and the Khawarej, an early Muslim group that declared the Caliph of the Muslims Ali ® as Kafir. When Ibn Abbas met them, they brought this Aya and Ibn Abbas responded: “Kufr la yukhrij aan Al Milla= Rejection that does not take you out of the religion (Islam)”. Of course, he could have argued with them, correctly, that Ali ® did nothing of what they claimed, but Ibn Abbas ® was wise enough to send a message to all Muslims that come after him to be careful not to misunderstand this Aya and not to misuse it.

Trasnlation of the transliterated words:

Inna: indeed WE
Anzalna: brought down/ made come/ descend from high
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALNA is an action that is completed. It means: the action of making arrive or making descend happened by the subject (first person plural).
Alttawrata: The TORAH
Feeha: in her
Hudan: guidance
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. HUDAN is guidance or gift of guidance.
Wanoorun: and light/ including light
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. Noorun is derived from the root N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. NOORUN means light.

yahkumu: rules/ judges/ steers
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. YAHKUMU is an action that is being completed or will be completed. It means: the action of ruling or judging is happening by the subject (third person singular).
biha: by her/ with her/ in her
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. HA means her and it points to the TORAH
Alnnabiyyoona: the prophets
Note: ALNNABIYYOONA is derived from either one of two roots. The first is N-B-Hamza and it means news. The other is N-B-Y and it means elevated. The word NABIYY means a prophet, and it could be because the prophet brings news or that he is elevated over others or both. ALANBIYYOONA means: the prophets.

Allatheena: those who/ who
Aslamoo: committed themselves to Allah
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is 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 to peace. ALISLAMA is the committing to the better entity and that is the commitment to Allah. ASLAMOO is an action that is completed. It means: the action of committing oneself to Allah happened by the subject (third person plural).

Lillatheena: to those who
Hadoo: were jewish
Note: the root is H-W-D and it means repentance and return to God. It is used mainly to point to Judaism, often specifically. HADOO is an action that is completed. It means: the action of becoming Jewish happened by the subject (third person plural).
Waalrrabbaniyyoona: and the people of the nurturing lord/ and the nurturing people/teachers
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. ALRRABBANIYYOONA is derived from the root R-B-B and it means lordship and nurturing at the same time. It gives authority and nurture at the same time. ALRRABBANIYYOONA are people of the nurturing Lord or it can mean the nurturing people or teachers or all the above.. This means that they would be the ones that follow him and will be accepted by him at the same time.

Waalahbaru: and the scholars
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. ALAHBARU is derived from the root HA-B-R and it means in concrete: ink in which one writes. This is then conceptually used for knowledge as well as for beautifying things because of the beauty of writing and calligraphy. ALAHBARU are the scholars and it seems to be used more for Israelite scholars.
Bima: by what/ with what/ in 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

Istuhfithoo: what they were made to safe keep/ preserve
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. In one word, the concept of safe keeping comes to mind. This concept of safe keeping will then depend on the context to understand it’s specific meaning in the sentence. ISTUHFITHOO is an action that is completed. It means: the action of making the object (third person plural) safe keep another object happened by an undeclared subject. The “safe keep” here suggests retaining knowledge and honestly sharing it with others as well as preserving it from being tampered with.
Min: of/ from
Kitabi: book of
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. KITABI means, 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.

Allahi: Allah
Wakanoo: and they 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. KANOO is derived from the root K-W-N and it means being. KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural). This in turn means: they were or they happened to be
AAalayhi: upon him (the book of God)
Shuhadaa: witnesses/ witnessing
Note: SHUHADAA is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. SHUHADAA means witnesses or a group that is witnessing
Fala: then not
Takhshawoo: you (plural) fear mixed with some hope
Note: the root is KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of fear mixed with hope. TAKHSHAWOO is an action that is happening or will be happening. It means: the action of fearing the object (ALNNASA= the people/ the society) is happening or will be happening by the subject (second person plural).
Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.

Waikhshawni: and fear me/ instead fear me mixed with hope.
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 is often translated as an addition (and), but inclusion probably covers the meaning a little better. IKHSHAWNI is derived from the root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of fear mixed with hope. IKHSHAWNI is an order addressed to a group. It means: fear me with some hope.
Wala: and not/ while not

Tashtaroo: you (plural) buy to yourselves/ you take in exchange
Note: the root is SH-R-Y and it means selling something to get something in return or buying something and paying with something else or taking something and giving in return something else. TASHTAROO is an action that is being completed or will be completed. It means: the action of taking an object (thaman Qaleelan=little price) in exchange for another object (BIAYATEE= by my sings) is happening or will be happening by the subject (second person plural).
Biayatee: in my signs/ by my sings
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. AYAT is derived from the root Hamza-Y-H and it means sign. AYATEE means my sings.
Thamanan: a price
Note: the root is TH-M-N and it means eight as the number eight. This is the concrete and for the abstract it is used to mean price or at times pricey.
Qaleelan: a little/ cheap
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELAN is little or few in quality and in quantity.
Waman: and whomever
Lam: not
yahkum: rules/ judges/ steers
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. YAHKUM is an action that is being completed or will be completed. It means: the action of ruling or judging is happening by the subject (third person singular).
Bima: by what/ with what/ in 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

Anzala: He made come down/ He made arrive
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALA is an action that is completed. It means: the action of making arrive or making descend happened by the subject (third person singular).
Allahu: Allah
Faolaika: then those
Humu: they
alkafiroona the rejecters/ the discarders of truth
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. ALKAFIROONA are the ones who reject the truth or discard it.

Salaam all and have a great day.

Hussein

5:43

Salaam all,

This is 5:43




Wakayfa yuhakkimoonaka waAAindahumu alttawratu feeha hukmu Allahi thumma yatawallawna min baAAdi thalika wama olaika bialmumineena

The Aya says:
And how they ask you to judge, while with them is the TORAH?! In her,Allah's ruling. Then they move away after that. And those are not of the ones who make themselves safe.

My personal note:
This aya and the one before it may give a glimpse or part of the reason why Jews and Christians are given relative autonomy within a Muslim state. It is because the rule of Allah or some of the rule of Allah is contained within the Torah.

The Aya also lets us know that there was a TORAH present in Medina at the time and that the Jews of the city read it and used it for ruling.

The Aya expresses some skepticism on why and how the Jews of Medina would come to the prophet (pbuh) for a ruling when what they looked for was present in their book. It suggests that they were trying to run away from the rule of Torah to get something more to their liking, but they found the same thing from the prophet (pbuh).

The books of tafsir relate to us a story linked to those Ayat, also present in the books of Hadeeth, that some of the Jews of Medina came to the prophet (pbuh) to rule about a man and woman who committed adultery. When the prophet asked them about the rule of Torah, they said something different from what was written. So, He asked to bring the TORAH to read and the prophet asked them to uphold the rule of Torah, which was stoning.

This Aya should not be understood that a Muslim is bound by the rulings of Torah, but it can be understood that the Jew or a Christian can ask, within an Islamic system, to have the rule of Torah upheld on him, while he also has the option to uphold the Islamic rulings instead if he or she wished. There is however, some skepticism about ruling shopping to find what suits him or her best.

Translation of the transliterated words:
Wakayfa: and how?
Yuhakkimoonaka; they make you (singular) rule/judge/ steer
Note; the root is 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. YUHAKKIMOO is an action that is being completed or will be completed. It means: the action of making the object (KA= singular you) rule or judge or steer Is happening by the subject (third person plural)

waAAindahumu: and at them/ and present with them
alttawratu: The TORAH
feeha: in her
hukmu: rule of/ judgment of/ steering of
Note; the root is 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. HUKMU means ruling or steering or judgment of.
Allahi: Allah
Thumma: then
Note: this is a sequence in time or space or any plane of thought. It also can be immediate or not necessarily immediate.
Yatawallawna: they move away/ refuse/ follow their own direction instead
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. YATAWALLAWNA is an action that is being compeleted or will becompleted that is derived from the root. It means: the action of making oneself follow own direction with one’s own guarantee, is happening or will be happening by the subject (third person plural). This is used here to mean directing oneself away from what is offered and the guarantee that is offered. In this context, it carries the meaning of disobeying the messenger for their own direction.

Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.
Thalika: that
Wama: and not/ while not
Olaika: those
Bialmumineena: the ones who make themselves safe.
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. In this context, it carries the issue of stress and emphasis. ALMUMINEENA 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. ALMUMINEENA means: those who make themselves safe.

Salaam all and have a great day.

Hussein

5:42

Salaam all,
This is 5:42



SammaAAoona lilkathibi akkaloona lilssuhti fain jaooka faohkum baynahum aw aAArid AAanhum wain tuAArid AAanhum falan yadurrooka shayan wain hakamta faohkum baynahum bialqisti inna Allaha yuhibbu almuqsiteena

The aya says:
(They are) listening approvingly to the untruth, eating intensely of the prohibited. So, if they come to you (singular) then rule between them or move away from/avoid them and if you avoid them then they will never hurt you a thing. And if you ruled, then rule between them by the fairness. Indeed, Allah loves the ones who cause fairness.

My personal note:
The Aya continues the issue of those who were mentioned in the previous Aya and they include some Jewish people of Medina as well as people who declared Iman but have either absence or incomplete Iman in their hearts.

The Aya emphasizes again the issue of listening and approving or at least giving credence to untruth as well as an added element and that is “AKKALOONA lilsuhti”. The term carries with it eating with emphasis or stress as well as SUHT which is a term that encompasses, within this context, any earning or gain of any kind that is coming from inappropriate means.

The Aya emphasizes that if the prophet (pbuh), and this extends to any Muslim ruler, is to rule this kind of group then he is ordered to rule by fairness despite the group’s issues and excesses.

Translation of the transliterated words:
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.

Lilkathibi: to the untruth/ the lies
Note: LI means to. LKATHIBI is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. LKATHIBI means the untruth or the lies.
Akkaloona: eating intently (with emphasis)
Note: the root is Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has. AKKALOON points to people eating with emphasis.
Lilssuhti: of the forbidden earnings/ ugly earnings.
Note: LI means to or of. LSSUHTI is derived from the root S-HA-T and it means in concrete shaving the fat off the meat or shaving off layer from another layer of entities. Conceptually it can be used for any shaving or scraping including shaving off the money of others which would be a forbidden form of earning or an ugly way to earn money.
Fain: so if
Jaooka: they came to you (singular)
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAOO is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person plural) towards the object (KA= singular you).

Faohkum: then you (singular) rule/judge/ steer
Note: Fa means then or therefore or so. OHKUM is derived from 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. OHKUM is an order or a request that is addressing an individual. It means: rule or judge or steer.
Baynahum: between them
Aw: or
aAArid: move away/ avoid/ leave alone
Note: aAARID i s derived from the root 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. aAARID is an order or a request addressing an individual. It means: make width. This word will then combine with the next to become meaningful. When followed by AAan then the meaning becomes, move away/ avoid/ leave alone.

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.
WAIN: and if
tuAArid: you move away/ avoid/ leave alone
Note: TuAARID is derived from the root 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. TuAARID is an action that is being completed or will be completed. When followed by AAan the meaning becomes, you (singular) move away/ avoid/ leave alone.

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.
Falan: then never
Yadurrooka: will they harm you (singular)
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. YADURROOKA is an action that is being completed or will be completed. It means: the action of causing harm to the object (KA=singular you) is happening or will be happening by the subject (third person plural)

Shayan: entity/ a thing
Note: the root is SH-Y-Hamza and it means entity. SHAYAN means entity. It is taken here to mean a thing or entity.
Wain: and if
Hakamta: you (singular) judged/ruled/ steered
Note; the root is 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. HAKAMTA is an action that is completed. It means: the action of ruling or judging or steering happened by the subject (second person singular)
Faohkum: then you (singular) rule/judge/ steer
Note: Fa means then or therefore or so. OHKUM is derived from 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. OHKUM is an order or a request that is addressing an individual. It means: rule or judge or steer.
Baynahum: between them
Bialqisti: by the justice/ Fairness
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. ALQISTI is derived from the root is Qaf-S-T and it means portioning or portion. It also carries with it the just portioning. ALQISTI takes the meaning of the justice or fairness.
Inna: indeed
Allaha: Allah
Yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (man kana= whoever happened to be)
Almuqsiteena: The just/ the ones who cause fairness/ justice
Note: the root is Qaf-S-T and it means portioning or portion. It also carries with it the just portioning. ALMUQSITEENA are the ones who cause proper portioning and they are the just and the fair people.

Salaam all and have a great day.

Hussein

5:41

Salaam all,

This 5:41



Ya ayyuha alrrasoolu la yahzunka allatheena yusariAAoona fee alkufri mina allatheena qaloo amanna biafwahihim walam tumin quloobuhum wamina allatheena hadoo sammaAAoona lilkathibi sammaAAoona liqawmin akhareena lam yatooka yuharrifoona alkalima min baAAdi mawadiAAihi yaqooloona in ooteetum hatha fakhuthoohu wain lam tutawhu faihtharoo waman yuridi Allahu fitnatahu falan tamlika lahu mina Allahi shayan olaika allatheena lam yuridi Allahu an yutahhira quloobahum lahum fee alddunya khizyun walahum fee alakhirati AAathabun AAatheemun

The Aya says:
O you messenger/ envoy, do not let those who hurry in rejection sadden you amongst those who said by their mouths: we made our selves safe, while their hearts did not and amongst those who are Jewish. They listen approvingly to the untruth, listening intently to other people who did not come to you. They edge the statements after their placement. They say: If you are given this then take it and if you are not given it then be cautious. And whoever, Allah wants to severely test (and potentially fail), then you (singular) will never have an authority of a thing of Allah for him (the tested person). Those are the ones whose hearts Allah did not seek to cleanse. To them belongs, in this life, humiliation and to them belongs great suffering in the next life.

My personal note:
I translated the term Yuharrifoona alkalima as edging the statements. This “edging” carries two potential meanings:

1- Changing the statements
2- Changing the meaning of the statements.
Both can happen and have happened while the second is the predominant one in the case of this kind of activity amongst Muslims.

The Aya brings about a very important distinction related to Iman=Safety and trust in Allah and his messenger. It reveals that saying by mouth that I am Mumin is not automatically the same as the safety and trust in the heart which encompasses the mind and the emotion. There are things to consider:

1- The Iman of the heart does not fall under an all or none rule, but is in degrees.
2- So the Aya points out that the presence or absence of the iman of the heart manifests in our actions.
3- So, when the Aya negates Iman from their hearts, this negation can be complete absence of Iman, or it can be an Iman that is weak and therefore did not reach critical mass to make people trust all the statements of Allah and His messenger.

The Aya does also bring about the statement of “Those whose hearts Allah did not seek to cleanse”. This statement is to be taken within the context that the actions or lack of actions of those people made them deserving of such a punishment. Therefore the message to all of us, wherever we fall within the Iman of the heart spectrum, is to always act with Taqwa (consciousness of God) and to always self reflect on our hearts to ask God to cleanse it from any vestige of disturbing doubt. I used disturbing doubt rather than just doubt, because that is the word that was condemned in the Qur’an “RAYB”. Also because it is very difficult or nearly impossible to remove all doubt. The disturbing doubt is easier to remove and should be removed. May Allah always help us with cleansing our hearts and may we always have stronger safety and trust in Him.

Translation of the transliterated words:


Ya ayyuha: O you
Alrrasoolu: the messenger/ the envoy
Note: ALRRASOOLU 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. ALRRASOOLU means the envoy or the messenger.
La: not
Yahzunka: sadden you (singular)/ worry you
Note: the root is Ha-Z-N and it means sadness/ being worried or being regretful. All the meanings are related in the sense of sadness or anxiety at the same time. LA YAHZUNKA is an order addressed to a singular. It means: Do not make the object (Allatheena YasariAAoona fee alkufr=Those who hurry in the rejection) sadden/ worry you, all at the same time.
Allatheena: those who
yusariAAoona: hurryNote: the root is S-R-Ain and it means quick and fast. The concrete words related to this root include the neck and the back of the horse where one taps to make them go faster. YUSARiAAooNA is an action that is being completed or will be completed. It means: the action of acting quickly or in a hurry is happening by the subject (third person plural)

Fee: in
Alkufri: the rejection/ discarding
Note: the root is K-F-R and it means burying the seed in the ground for planting This is then used conceptually for many purposes as in discarding and rejecting as well as burying. ALKUFRAN means the rejection or discarding.
Mina: from/ amongst
Allatheena; those who
Qaloo: 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.

Amanna: We made ourselves safe (in Allah)/ trust in Allah
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. AMANNA is an action that is completed. It means: the action of making oneself safe happened by the subject (first person plural).

Biafwahihim: by their mouts/ with their mouths
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. AFWAHIHIM is derived from the root F-m or F-W and it means mouth. AFWAHIHIM means their mouths.
Walam: and not/ while not
Tumin: make themselves safe/ trust
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. TUMIN 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).

Quloobuhum: their hearts/ hearts and minds
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions. QULOOBU are hearts and minds of or thoughts and emotions of. HUM means them.
Wamina: and from/ amongst
Allatheena: those who
Hadoo: were jewish
Note: the root is H-W-D and it means repentance and return to God. It is used mainly to point to Judaism, often specifically. HADOO is an action that is completed. It means: the action of becoming Jewish happened by the subject (third person plural).
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.

Lilkathibi: to the untruth/ the lies
Note: LI means to. LKATHIBI is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. LKATHIBI means the untruth or the lies.
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.

Liqawmin: to people
Note: LI means to. QAWMIN is derived from the root 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.
Akhareena: other/ remaining/ other than muslim
Note: the root is Hamza-KH-R and it means remaining. AKHAREEN means the remaining or the later. This, in turn means a remaining group and that is another group.

Lam: not
Yatooka: they come to you (singular)
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. Conceptually, it means the coming of something or someone with many of it’s implications. YATOOKA is an action that is being completed or will be completed. It means: the action of coming to the object (second person singular pointing to the prophet) is happening or will be happening by the subject (third person plural). However, the presence of LAM YATOOKA takes the meaning of they did not come to you.
Yuharrifoona: they edge

Note: the root is Ha-R-F and it means conceptually the edge of an entity. It is then used conceptually for many uses, including the letters of the words, because the letters are the edges of the word. YUHARRIFOONA is an action that is being completed or will be completed. It means: the action of edging the object (alkalim= the word/ statement) is happening or will be happening by the subject (third person plural). In this context, the “edging “of the word takes the meaning of pushing the word off the edge. This can be due to changing some of it’s letters, or changing the meaning of the word, so that it becomes derailed and off it’s edge in both instances.

alkalima: the statements/ the words
Note: the root K-L-M and it means wound or opening of the skin and that is the concrete word. It is also used to mean words or statements because those are the products of the opening of the mouth, which is an opening of the skin. Here it is used for word or statement. ALKALIMA are the words or statements.

min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.
mawadiAAihi: it’sr proper placement

Note: the root is W-Dhad-Ain and it means putting down an entity. The word then takes the meaning according to the context of the sentence and plane of thought. MAWADiAAI are places of putting an entity or timing of putting an entity or both. In short, here, it takes the meaning of proper placement and that includes time, place, meaning and context. HI means him and it points to the words or statements.
Yaqooloona: they (plural) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLOONA is an action that is being completed or will be 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 say or they happen to say or communicate.
In: if
Ooteetum: you (plural) were given/ you 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. OOTEETUM is a completed action that is derived from the root. It means: the action of coming happened to the object (second person plural) by an undisclosed subject. It then means literally: you were brought/something was made to come to them.

Hatha: this
Fakhuthoohu: then take it
Note: Fa means then or therefore or so. KHUTHOOHU is derived from the root Hamza-KH-TH and it means to take. KHUTHOOHU is an order or a request addressed to a group. It means: take him and in this context, it suggests take what was given by the prophet (pbuh).
Wain: and if/ while if
Lam Tutawhu: you (plural) were not given it/him
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. LAM TUTAWHU is a completed action that is derived from the root. It means: the action of coming did not happen to the object (second person plural) by an undisclosed subject. It then means literally: you were not brought/something was not made to come to them.

Faihtharoo: then take caution/ be conscious of potential danger
Note: FA means then or therefore or so. IHTHAROO is derived from the root Ha-TH-R and it means consciousness of danger or potential danger and action accordingly. Conceptually, it covers caution and precaution and so on as well as fear of danger. IHTHAROO is an order or a request to a group. It means: take caution or be conscious of potential danger.
Waman: and whomever
yuridi: He wants/ seeks
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. YURIDI is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person singular).
Allahu: Allah
Fitnatahu: testing him severely (and potentially fail him)
Note: the root is 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. FITNATA is the action of severe testing of persecution or hardship that can be imposed on people. HU means him and it is pointing to the person who is being severely tested. The context here points to someone who will be tested and will fail the test.


Falan: then never
Tamlika: you (singular) have authority/ ownership
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. TAMLIKA 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 (second person singular)
Lahu: to him (the person being tested)/ for him
Mina: from / of
Allahi: Allah
Shayan: entity/ a thing
Note: the root is SH-Y-Hamza and it means entity. SHAYAN means entity. It is taken here to mean a thing or entity.
Olaika: those who
Allatheena: who
lam yuridi: He did not want/ seek
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. LAM YURIDI is an action that is completed. It means: the action of not seeking or not wanting happened by the subject (third person singular).
Allahu: Allah
An: that/ to
Yutahhira: spiritually cleanse
Note: YUTAHHIRA is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. YUTAHHIRA is an action that is being completed or will be completed. It means: the action of making the object (Quloobahum=their hearts) cleansed or ritually/spiritually cleansed is happening or will be happening by the subject (third person singular pointing to God). In this context, it points to spiritually cleansing.

Quloobahum: their hearts/ hearts and minds
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions. QULOOBA are hearts and minds of or thoughts and emotions of. HUM means them.
Lahum: to them
Fee: in
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Khizyun: humiliation/ embarrassment
Note: the root is KH-Z-Y and it means being overpowered, emabarrassed or humiliated. KHIZYUN means humiliation.

Walahum: and to them belongs/ and to them
Fee: in
Alakhirati: the next life
Note: ALAKHIRATI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
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.
AAatheemun: 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

5:40

Salaam all,

This is 5:40



Alam taAAlam anna Allaha lahu mulku alssamawati waalardi yuAAaththibu man yashao wayaghfiru liman yashao waAllahu AAala kulli shayin qadeerun

The Aya says:
Have you (singular) not known that to Allah belongs the authority of the heavens and the Earth?! He makes whomever He wills suffer and protectively covers to whomever He wills. And Allah, upon everything, is capable.

My personal note:
The aya reiterates that the authority over all creation is in Allah’s hands. The fact that forgiveness/ protective cover as well as suffering of humans are tied to Allah’s will should not be understood that God makes some of us suffer haphazardly without wisdom, reason or justice. Allah’s will to make someone suffer is always tied to Allah’s justice, wisdom and mercy.

Translation of the transliterated words:

Alam: didn’t?Note: this is a beginning of a question
taAAlam: you (singular) know/ know for fact
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. TaAALAM is an action that is completed in this form because it follows the question mark. It means: the action of knowing happened by the subject (second person singular). ALAM TaAALAM means: did you (singular ) not know/ have you not known?
Anna: that
Allaha: Allah
Lahu: to him belongs
Mulku: authority of/ ownership of
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. MULKU means authority of ownership of.
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.

Waalardi: and the earth
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 is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
yuAAaththibu: He makes suffer
Note: YUAAaTHTHIBU is derived from the root 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. YUAAaTHTHIBU is an action that is being completed or will be completed. It means: the action of making the object (MAN=whoever) suffer is happening or will be happening by the subject (third person singular).
Man: who/ whomever

Yashao: He wills/ He entities
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. YASHAO is an action that is related to the root that is being completed or will be completed. It means: The entity is happening or will be happening by the subject (third person singular and points to God).

wayaghfiru: and He protectively covers/ forgives
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. YAGHFIRU is derived from the root GH-F-R and it means the helmet of the soldier in the battle. This is one of the concrete uses of the word 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. YAGHFIRU is an action that is being completed or will be completed. It means: the action of protectively covering or forgiving is happening or will be happening by the subject (third person singular pointing to Allah).
Liman: to whomever
Yashao: He wills/ He entities
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. YASHAO is an action that is related to the root that is being completed or will be completed. It means: The entity is happening or will be happening by the subject (third person singular and points to God).
waAllahu: and Allah/ while Allah
AAaLA: upon
Kulli: every/ each
Note: KULLI 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. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
qadeerun: capable/ limiting
Note: the root is Qaf-D-R and it means in concrete cooking the meat in the pot. Conceptually it takes the meaning of measuring, putting limits on an entity and capability to cover the exact need and task. QADEERUN means: an entity that puts limits, measures and is capable to perform accordingly. This takes the meaning of all capable in this context and this includes imposing limits.

Salaam all and have a great day.

Hussein

5:39

Salaam all,

This is 5:39



Faman taba min baAAdi thulmihi waaslaha fainna Allaha yatoobu AAalayhi inna Allaha ghafoorun raheemun

The Aya says:
So whomever, repents after his transgression, including did righteousness then Allah facilitates, aids and accepts his repentance. Indeed Allah is protectively covering, merciful.

My personal note:
I translated the term YATOOBU AAaLAYHI as facilitates, aids and accepts his repentance. This is because the term covers all the meanings at once since TAWBA is in essence the ultimate return to God.

The Aya here comes after the transgression is made. It does not cover whether the Tawba will make the punishment for theft fall off. The understanding is that it does not cause the punishment to fall off if the case was brought to the person in authority. However, if the theft was discovered by people then they have the option or are actually encouraged not to bring the case to the judge/ruler if they felt that the thief has repented and was sincere in that repentance.

Translation of the transliterated words:

Faman: so who/ whomever
Taba: repented/ ultimately returned to Allah’s path
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. TABA is an action that is completed. It means: the action of repentance or ultimate return (to God) happened by the subject (third person singular).

Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.

Thulmihi: his injustice/ his transgression
Note: THULMIHI is derived from the root 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. THULMI means injustice of or transgression of or displacement of right and wrong of. HI means Him and it means the person committing injustice male or female.

Waaslaha: and/including did acts of goodness/righteousness/ reconciliation/ benefit
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. ASLAHA is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ASLAHA is an action that is completed. It means: the action of making fruitfulness and in this context, reconciliation/ fixing what was broken or fissured of any good act, happened by the subject (third person singular).
Fainna: then indeed
Allaha: Allah
Yatoobu: ultimately returns/ repents
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. YATOOBU is an action that is being completed or will be completed. It means: the action of repentance or ultimate return (to God) is happening or will be happening by the subject (third person singular pointing to Allah).

AAalayhi: upon him (the transgressor)
Note: YATOOBU AAaLAYHI when the AAaLA comes after the term, then the term YATOOBU adopts the meaning of accepting repentance or facilitating it. So, YATOOBU AAaLAYHI takes the meaning of facilitates/ accepts/ welcomes his repentance.
Inna: indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORUN 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
Raheemun: 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

5:38

Salaam all,

This is 5:38



5:38
Waalssariqu waalssariqatu faiqtaAAoo aydiyahuma jazaan bima kasaba nakalan mina Allahi waAllahu AAazeezun hakeemun

The Aya says:
And the thief, male and female, then amputate the hands of the two, pay back by what they earned, deterrence from Allah. And Allah is dominantly strong, wise.

My personal note:

The term SARIQ has in it’s linguistic meaning the suggestion that the person stole something that was reasonable protected. So, it is does not necessarily apply to picking something from a relatively public space as the side of the road or even an open field and this is the understanding of the Muslim scholars, that the punishment should apply to stealing something that is protected or even hidden and so on. If force and violence was used then the rules of the aya 5:33 apply.

According to the majority of Muslim scholars, stealing should exceed a certain minimum for the punishment to be fulfilled but there is a minority opinion that will establish the punishment for even a very very small amount of theft.

The order is addressed to the plural, but the understanding is that the implementation is upon the person in authority and not to the mob or society. So, the role of the society is to take such a person to the ruler/judge and so on and then that person performs the punishment or orders it. It is also understood that the people in the society have the option not to take this person to the ruler or judge, if they felt that this person repented and is not going to do it again.

The Aya contains also the intent and reasoning for the punishment and here it gives two main reasons:

1- Jaza= pay back and therefore, the suggestion that this is the just punishment for the crime.
2- Nakal= Deterrance/ making an example that should be avoided. So, here is the suggestion that part of the wisdom of the ruling is to let others who may contemplate such a crime understand that this is what they may end up with and therefore, hopefully it will deter them from doing it.

The Aya ends with two attributes of Allah that are relevant to this ruling. It is the combination of strength, dominance and resistance to pressure as well Wisdom. Those attributes fit in well with this punishment.

Translation of the transliterated words:

Waalssariqu: and the male thief/ the male who steals
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. ALSSARIQU is derived from the root S-R-Qaf and it means stealing what is reasonably protected. ALSSARIQ is the male thief.

Waalssariqatu: and the female thief
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. ALSSARIQATU is derived from the root S-R-Qaf and it means stealing what is reasonably protected. ALSSARIQATU is the female thief.

faiqtaAAoo: then cut (plural)/ amputate
Note: FA means then or therefore or so. IQTaAAoo is derived from the root Qaf-TTa-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. In this sentence, it is used more to mean make go away or disappear. IQTaAAoo is an order or a request addressed to a group of people. It means cut. In this context, it carries the notion of amputate.

Aydiyahuma: tha hands of the two.
Note: AYDIYAHUMA is derived from the root Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. AYDIYA means hands of. HUMA means the two of them.

Jazaan: compensation/ pay backNote: JAZAO is derived from the root J-Z Y and it means compensation for action that can be good or bad. JAZAAN is compensation or pay back.

Bima: by what/ with what/ in 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
Kasaba: the two earned/ gained
Note: the root is K-S-B and it means earning or collecting. KASABA is an action that is completed and that is derived from the root. It means: the action of earning or collecting happened by the subject (dual form).

Nakalan: an example to avoid/ deterrence
Note: the root is N-K-L and it means to avoid something or doing something due to fear. NAKAL is what makes one avoid something due to fear. Therefore NAKAL can be understood as an example to avoid or a deterrence of some sort..
Mina: fromAllahi: Allah
waAllahu: and Allah
AAazeezun: Dominantly strong/ dominant
Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep or cause the earth to erode. It is used for entities that are strong and defeat pressure, basically the combination of strength and dominance.
hakeemun : 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

Salaam all and have a great day.

Hussein

5:37

Salaam all,

This is 5:37



Yureedoona an yakhrujoo mina alnnari wama hum bikharijeena minha walahum AAathabun muqeemun

The Aya says:
They seek to exit from Hell while they are not exiting from it. And to them belongs staying suffering.

My personal note:
The Aya continues the theme from the previous aya which discusses the state of the rejectors of the message on the Day of Judgment. In the previous aya they are trying to ransom as a means to get out. In this aya it covers all their ways of trying to get out while the aya ends up with “Staying suffering”.

Of course the close reader of the Hadeeth will find that there are some people who will enter Hell and then exit it. However, there is the condition that they should have some degree of Iman=safety and trust in Allah even if a little bit, also, that they should not worship partners with Allah. The ones who stay in Hell are then people who are devoid of traces of Iman including worshipping partners with Allah.

There were two early groups of Muslims which said that even a person who claimed Iman can go to Hell forever. Those were the Khawarej and the Mutazila. Both opinions were considered extreme by the mainstream Muslim scholars.

Translation of the transliterated words:
Yureedoona: they want/ seek
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: the action of seeking or wanting is happening or will be happening by the subject (third person plural).
An: that/ to
Yakhrujoo: 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).
Mina: from/ofalnnari: 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.
Wama: and not/ while not
Hum: they

Bikharijeena: coming out/ exiting
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. In this case, it is used for some emphasis. KHARIJEENA is derived from the 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. KHARIJEENA means: exiting or coming out.
Minha: from her (Hell)
Walahum: and to them belongs
AAathabun: sufferingNote: 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.
Muqeemun: staying/ makes itself stay./ continuing
Note: the root is Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. MUQEEMUN means that is makes itself and others stand and in this context, it points to staying power of the suffering.

Salaam all and have a great day.

Hussein