5:112

Salaam all


Ith qala alhawariyyoona ya AAeesa ibna maryama hal yastateeAAu rabbuka an yunazzila AAalayna maidatan mina alssamai qala ittaqoo Allaha in kuntum mumineena

The Aya says:
As the disciples said: O Jesus son of Mary can your nurturing lord descend upon us a feast from the sky? He (Jesus) responded: Be conscious of Allah if you happen to make yourselves safe (in Him).

My personal note:
This is a report of a beginning of a conversation between Jesus (pbuh) and his disciples. They asked for a feast to come down from the sky. He asked them to act consciously of Allah or to fear Allah because they were asking for a miracle to happen.

The term MAida is used for the table with food on it, but it is mainly pointing to the food and that is why I chose to translate it with the term feast.

We will follow this exchange further in the coming Ayat.

Translation of the transliterated words:
Ith: as/ when
Qala: 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 pointing to the group of the hawariyyoon= the disciples). This, in turn means: He said or responded or communicated.

Alhawariyyoona: the apostles/ the disciples
Note: the root is Ha-W-R and it means in concrete when the white is very white or contrasted with the very black. It is also used to mean the return to something or from something. It can be used for clarity and distinction and meanings that are related to it. ALHAWARIYYOONN in concrete is used for the people that white wash buildings and rooms. This meaning is extended to the disciples of leaders because they keep the message clean and pure. This name was used in the Qur’an mainly for the disciples of Jesus or the ones that followed him wholeheartedly.

ya AAeesa ibna maryama: O Jesus son of Mary
hal yastateeAAu: can he?
Note: HAL basically starts a question or an inquiry. YASTATeeAAu is derived from the root TTa-W-Ain and it means willing compliance as a concept. This can be extended to obeying and so forth. YASTATeeAAu is an action that is being completed or will be completed. It means: the action of seeking and achieving obeying or willing compliance of the object (an yunazzila= to bring down) is happening or will be happening by the subject (third person singular pointing to Rabbuka= your nurturing lord). In here, it points to the ability to do things and general capabilities.

Rabbuka: your nurturing lord
Note: 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.

An: that/ to
Yunazzila: bring down from above/ make descend
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. YUNAZZILA is an action that is being completed or will be completed. It means: the action of making the object (MAIDATAN= table/ feast) arrive or making it descend is happening or will be happening by the subject(third person singular).

Aaalayna: upon us
Maidatan: a feast table/ a feast
Note: the root is M-Y-D and it points to an object that is either moving in it’s place or just moving depending on the object and the context. It could be pointing to dangling and so on. MAIDATAN is actually a feast that is being served on table or other serving method. The relationship to the movement is the food coming and being taken by the people who are eating and so on.
Mina: from
Alssamai: the sky/ the heaven/ the above
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. ALSSAMAI is the above or what is above, that is the sky or the heaven or any entity from the atmosphere to beyond that.


Qala: he (Jesus) 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.

Ittaqoo: act consciously of
Note: ITTAQOO is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQOO is a demand addressing a group of people. It means: make yourselves act consciously of.
Allaha: Allah
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

5:111

Salaam all,


Waith awhaytu ila alhawariyyeena an aminoo bee wabirasoolee qaloo amanna waishhad biannana muslimoona

The Aya says:
And as I inspired to the disciples that make yourselves safe in me and in my messenger. They responded: We made ourselves safe and witness (O Allah) that we are Muslim.

My personal note:
The Aya talks about WAHY or divine inspiration, as in a person receiving a divine message from God in one way or another. The Aya presents that a person does not have to be a prophet to receive this kind of message.

However, one may also need to be aware that inspiration do not only come from divine origin. They can be otherwise. The scholars of Islam including caution about a person thinking that he may have received divine inspiration when it is otherwise. They advise that any message that contradicts the Qur’an and Sunna is of other than divine origin and therefore humans have to be aware of such important role so that they are not lead astray either by whatever inspirations they receive of any other person receives.

Translation of the transliterated words:
Waith: and as
Awhaytu: I Subtly communicated/ I communicated non verbally/ I inspired
Note: the root is W-Ha-Y and it means communication that is of subtle nature or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. AWHAYTU is an action that completed. It means the action of communicating with the object (Ilay alhawariyyeena= towards the apostles) happened by the subject (first person singular pointing to Allah).

Ila: to/ towards
Alhawariyyeena: the apostles/ the disciples
Note: the root is Ha-W-R and it means in concrete when the white is very white or contrasted with the very black. It is also used to mean the return to something or from something. It can be used for clarity and distinction and meanings that are related to it. ALHAWARIYYEEN in concrete is used for the people that white wash buildings and rooms. This meaning is extended to the disciples of leaders because they keep the message clean and pure. This name was used in the Qur’an mainly for the disciples of Jesus or the ones that followed him wholeheartedly.

An: that
Aminoo: make yourselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMINOO is an order or a request addressed to a group. It means: make yourselves safe.

Bee: in Me
Wabirasoolee: and in my envoy/ messenger
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. 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. : RASOOLEE 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. RASOOLEE means my messenger.

Qaloo: they said/ 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.

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).
Waishhad: and witness
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. ISHHAD 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. ISHHAD is an order or a request addressed to a singular. It means: witness.
Biannana: that we
Muslimoona: Muslims/ committed (to you)
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. MUSLIMOON are the ones who are committing to the better entity and that is the commitment to Allah.


Salaam all and have a great day.

Hussein

5:110

Salaam all,


Ith qala Allahu ya AAeesa ibna maryama othkur niAAmatee AAalayka waAAala walidatika ith ayyadtuka biroohi alqudusi tukallimu alnnasa fee almahdi wakahlan waith AAallamtuka alkitaba waalhikmata waalttawrata waalinjeela waith takhluqu mina altteeni kahayati alttayri biithnee fatanfukhu feeha fatakoonu tayran biithnee watubrio alakmaha waalabrasa biithnee waith tukhriju almawta biithnee waith kafaftu banee israeela AAanka ith jitahum bialbayyinati faqala allatheena kafaroo minhum in hatha illa sihrun mubeenun

The Aya says:
As Allah said O Jesus son of Mary remember my favor upon you and upon your mother as I aided with the holy spirit. You (singular) speak to the people in the cradle and when graying and as I taught you the book and wisdom, including the Torah and the Evangile. And as you shape from the clay the shape of the bird by my licence then you blow in them then it becomes bird by my licence, and you cure the blind and the leper by my licence and as you revive the dead by my license and as I held back the children of Israel from you as you came to them with the clarifiers, then the ones who rejected amongst them said, this is but self evident magic.

My personal note:
This is a passage that suggests a discussion between Allah and Jesus (Pbuh) either in the future around the day of Judgement or in heaven. It mentions some things that are not in the canonical bible such as Jesus speaking as a baby and his creating the shape of birds from clay and then blowing in them and they become birds. However, some of this can be found in some bibles that did not make it to the canonical bible. They are generally labelled apocryphal.

The passage repeats a statement often and that is biithni which I translated as by my license. The term suggests knowledge and approval but also enablement as well. This repetition of the term after each of the miracles is to serve as a reminder that the power all is to God and that Jesus did not have any power independent or equal to God’s. A reminder to the humanity of Jesus and that is an emphasis of the Qur’an.

Translatin of the transliterated words:

Ith: as/ when
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 pointing to Allah). This, in turn means: He said or responded or communicated.

Allahu: Allah
ya AAeesa ibna maryama: Oh Jesus son of Mary
othkur: mention and remember
Note: OTHKUR is derived from the root TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. OTHKUR is a demand or request addressing a singular person. It means: mention and remember at the same time.
niAAmatee: my favor of/my soft treatment
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. NiAAMATEE means my favor of or favor coming from me.

AAalayka: upon you (singular)
waAAala: and upon
walidatika: your mother/ the woman who gave birth to you
Note: WALIDATI is derived from the root W-L-D and it means giving birth or conceiving. WALIDATI means the feminine who gave birth to. KA is a singular you.

Ith: as/ when
Ayyadtuka: I supported you/ I gave you a hand
Note: the root is Hamza-Y-D and it means hand and then it takes different meanings according to the plane of thought. AYYADTUKA is an action that is completed. It means: the action of giving the object (KA= singular you) a hand happened by the subject (first person singular).
Biroohi: by spirit of
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. ROOH is derived of the root R-W-Ha and means anything that blows (wind or breeze or any breath as well). ROOH is breath, but it also carries the meaning of life giving breath or the product of that life giving breath. ROOH seems to be always a good breeze that makes for rest and relaxation and life. ROOHI means spirit of.
. alqudusi: Purity/ cleansiness/ holiness
ALQUDUS is derived from the root Qaf-D-S and it means to become pure and sanctified. ALQUDUS means sanctification and purification. ROOHI ALQUDUSI are the two words that are used to mean the Holy spirit.

Tukallimu: you (singular) speak
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 or speech. TUKALLIMU is an action that is happening or will be happening. It means: the action of speaking is happening by the subject (second person singular).
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.
Fee: in
Almahdi: the cradle/ the cradle age

Note: the root is M-H-D and it means the flat place where one can sleep or rest and so forth. It is also used for flat and easy surface of any kind. ALMAHDI is the word used for the bed of the baby or the cradle. Here it is used to mean the age of the baby.

wakahlan: and when greying/ and in the middle age
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. KAHLAN is derived from the root K-H-L and it means when the person becomes grey headed. It is also used for the people in the age group between thirty and fifty or the middle age group generally. KAHLAN is a graying man or a middle aged man.

waith: and as
Aaallamtuka: I taught you/ I made you know
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLLAMATUKA is an action that is completed. It means: the action of making the object (KA= singular you) know happened by the subject (first person singular pointing to Allah).

Alkitaba: the book/ the collection of knowledge
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together. In a sense, it points to the collection of knowledge and information that are communicated.

Waalhikmata: and the wisdom/ including the wisdom/ application
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. AlHIKMATA is derived from the root Ha-K-M and it means rule or judge or to reach the best ruling using the best tools possible including knowledge, compassion and justice. One concrete word is the steer that steers the animals. The relationship is that the steer helps move the animal in the best direction that the steerer wants. ALHIKMATA is often translated as the wisdom and that would be the arrival at the best steering judgment or best application or both.
Waalttawrata: and / including The Torah
waalinjeela: and the Evangile
waith: and as
takhluqu: you (singular) shape/ you create
Note: the root is KH-L-Qaf and it means creating and creation but it also can mean shaping. in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well. TAKHLUQU is an action that is being completed or will be completed. It means: the action of creating or shaping of the object (min Altteeni= from the clay) is happening or will be happening by the subject (second person singular).

Mina: from
Altteeni: the clay/ the wet soil
Note: The root is TTa-Y-N and it means clay or the soil when it is wet and can be shaped into shaped or the ceramic before it is put in the oven to be baked. ALTTEENI is the clay or wet soil.
kahayati : like shape of/ look of/ nature of
Note: KA means as or like. HAYATI is derived from the root H-Y-Hamza and it means the nature of an entity. This meaning can be extended or narrowed according to the nature of the sentence. It takes often the meaning of the shape or look of something, but can be a little deeper at times. HAYATI here means nature of or look of or shape of.

alttayri: the bird
Note: the root is TTa-Y-R and it means flying with wings. ALTTAYRI means anything that is flying with wings. It is used to mean bird.
biithnee: by my knowledge and approval/ with my knowledge and approval/licence.
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. ITHNEE is derived from the root is Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. ITHNEE in this context means knowledge and approval of ME which points to Allah.

Fatanfukhu: Then you(singular) blow (air)/ then you make blowing happen
Note: FA means so, then or therefore. TANFUKHU is derived from the root N-F-KH and it means blowing air or any other entity that can be blown. TANFUKHU is an action that is happening or will be happening. It means: the action of blowing is being made to happen or will be made to happen by the subject (second person singular).

feeha: in her/ them

fatakoonu: So she becomes/ then she will happen to be
Note: Fa means so, then or therefore. TAKOONU, the root is K-W-N and it means being. YAKOONU is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third person singular feminine pointing to the clay).

tayran: a bird
Note: the root is TTa-Y-R and it means flying with wings. ALTTAYRI means anything that is flying with wings. TAYRAN means bird.
biithnee: by my knowledge and approval/ with my knowledge and approval/licence.
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. ITHNEE is derived from the root is Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. ITHNEE in this context means knowledge and approval of ME which points to Allah.

watubrio: And you (singular) make cured
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. . TUBRIO is derived from the root B-R-Hamza and it means dissociation from an entity. This takes many meanings according to the situation. One of them is cure from disease because it is dissociation from disease, another is creation of a living thing out of a dead thing and that is dissociation from the state of death and any other type of dissociation in between. TUBRIO is an action that is happening or will be happening. It means: the making of the object (ALKMAHA= blind) cured/ dissociated from blinding is happening or will be happening by the subject (second person singular).

alakmaha: the blind/ the blind since birth.
Note: the root is K-M-H and it means blindness from birth. ALAKMAHA is the one who is blind from birth.

waalabrasa: and the one afflicted in the skin/ and the leper
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. . ALABRASA is derived from the root B-R-Sad and it means an affliction of the skin where the pigment is lost. This includes albinism, vitiligo and the more frequent of that time, leprosy. ALABRASA is any one of the previous three but probably meaning the leper.
biithnee: by my knowledge and approval/ with my knowledge and approval/licence.
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. ITHNEE is derived from the root is Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. ITHNEE in this context means knowledge and approval of ME which points to Allah.

Waith: and as
Tukhriju: you make come out/ you revive
Note: TUKHRIJU 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. TUKHRIJU is an action that is being completed or will be completed. It means: the action of making the object (almawta= the dead) come out is happening or will be happening by the subject (second person singular). In this context, the making come out takes the meaning of reviving.

Almawta: the dead
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTA are the dead.

biithnee: by my knowledge and approval/ with my knowledge and approval/licence.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. ITHNEE is derived from the root is Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. ITHNEE in this context means knowledge and approval of ME which points to Allah.
Waith: and as
Kafaftu: I held back
Note: the root is K-F-F and it means the palm of the hand when it is held in a position as a sign to stop an incoming person or thing. This then can take several conceptual meanings including hold back or stop. KAFAFTU is an action that is completed. It means: the action of making the object (banee israeel= children of Israel) stop or held back happened by the subject (first person singular pointing to Allah).

Banee: children of
Note: the root is B-N-Y and it means building and it also mean son or child. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BANEE means children of.
Israeela: Israel/Jacob
AAanka: from you (singular)/ away from you
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on. KA means singular you.
Ith: as
Jitahum: you (singular) came to them
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. JITAHUM is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (second person singular pointing to Jesus) to the object (HUM=them)

Bialbayyinati: with the clarifiers/ the self clarifying matters
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. ALBAYYINATI is derived from the root B-Y-N and it means between. This word then assumes many meanings as separation and distancing between two or more things. It also carries the meaning of clarification between two things. Here, it adopts the meaning of clarification. ALBAYYINATI means literally the entities that clarify or that are self evidently clear
Faqala: So they said/ responded/ communicated
Note: FA means so or therefore or then 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 plural). This, in turn means: they said or responded or communicated.
Allatheena: those who
Kafaroo: rejected (Allah and His message)/ discarded
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. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
Minhum: amongst them/ fom them
in hatha illa: this is but
sihrun: Magic/ what makes things look other than what they are/deception of the senses.
Note: the root here is S-Ha-R and it means to make things look other than what they are and that includes deception and magic as well. SAHAR is one of the concrete terms and it points to the predawn time. The relationship between magic and that time may be because one can see things as other than what they really are in that time. Sihrun means magic.
mubeenun: making clear/ clarifying/ self evident
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense. In this context, SIHRUN MUBEEN carries the meaning of self evident magic and so on.


Salaam all and have a great day.

Hussein

5:109

Salaam all,


Yawma yajmaAAu Allahu alrrusula fayaqoolu matha ojibtum qaloo la AAilma lana innaka anta AAallamu alghuyoobi

The Aya says:
Day when Allah gathers the envoys, then He says: “What were you answered?” they respond: “We have no knowledge. “You are indeed very knowing of the unperceived”.

My personal note:
This Aya moves to the discussion that will take place on the day of Judgment between Allah and the messengers that He sent to humanity. He will ask them what response they received for their messages and their answer is that they lack the knowledge but that all knowledge is with God, mainly the knowledge of things that humans cannot perceive.

This Aya is a beginning of another theme that will come as it progresses towards the end of this Sura.

Translation of the transliterated words:
Yawma: day of/ day when
Note: YAWMA is derived from the root Y-W-M and it means day. YAWMA means the day of. In this context it takes the meaning of day when.
yajmaAAu: He gathers
Note: the root is J-M-Ain and it means gather the different parts together or putting things together. YAJMaAAu is an action that is being completed or will be completed. It means: the action of gathering the object (AlRRUSULI= the messengers/ envoys) is happening or will be happening by the subject (third person singular pointing to Allah).

Allahu: Allah
Alrrusula : the messengers/ the envoys
Note: ALRRUSUL 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. ALRRUSUL means the messengers and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.

Fayaqoolu: so He says/ communicates
Note: FA means then or therefore or so. YAQOOLU is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLU is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person singular). This, in turn means: He says or communicates.

Matha: what
Ojibtum: were you (plural) answered/ were you responded to?
Note: the root is J-W-B and it means response or answer to a question or answer to a request. OJIBTUM is an action that is completed. It means: the action of receiving an answer or a response happened by the subject (third person plural).
Qaloo: they 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.
la Aailma: no knowledge
Note: LA is for negation of the action that comes next. AaiLM is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAiLM is knowledge or knowledge of facts.
Lana: to us
Note: LA AAiLMA LANA means we have no knowledge.
Innaka: indeed you (singular)
Anta: you
Aaallamu: very knowing
Note:. AAaLLAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLAMU means very knowing.

Alghuyoobi: the unperceiveds
Note: ALGHUYOOBI is derived from the root GH-Y-B or ghain-y-band it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHUYOOBI here means the unperceiveds. In this context, it points to the private.


Salaam all and have a great day.

Hussein

5:108

Salaam all,



Thalika adna an yatoo bialshshahadati AAala wajhiha aw yakhafoo an turadda aymanun baAAda aymanihim waittaqoo Allaha waismaAAoo waAllahu la yahdee alqawma alfasiqeena

The aya says:
That is closer that they come with the witnessing upon it’s face or they fear that oaths will be rejected after their oaths. And act consciously of Allah including listen. And Allah does not guide the people who leave the path (Allah’s path).

My personal note:
This aya explains the reasoning for the previous two Ayat and explains that the rulings that came before were in order to move people come with the witnessing “upon it’s face” which is an expression signifying the witnessing “as it should be”. In case that is not their incentive then they will have the incentive of fearing that an oath will be rejected including theirs in the future especially if they were exposed to by lying.

The aya ends up with a very important message and that Allah will not guide those who leave the path. It is a clear message that we cleanse and purify our intentions towards Allah’s direction and ask for his guidance. Otherwise, if our intention in impure and it leads us astray then we are at risk of not being guided by Allah, which is an outcome that we should avoid with all our energies.

In this general message is the advice to act consciously of Allah. It is that acute consciousness that should help us navigate our lives.

Translation of the transliterated words:

Thalika: that
Adna: closer
Note: the root is D-N-W and it means nearness or nearing. ADNA means nearer or nearest.
An: that
Yatoo: they come/ they bring
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. YATOO is an action that is being completed or will be completed. It means: the action of coming is happening or will be happening by the subject (third person plural).

Bialshshahadati: by the witnessing/ with the witnessing
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. alshshahadati 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. alshshahadati means the witnessing.

Aaala: upon
Wajhiha: it’s face/ as should be
Note: the root is W-J-H and it means face. It is used conceptually to mean what meets the eye or what receives others, since the face is what we meet first. WAJHI means face of. HA means her. In this case, the face points mainly to how it should be done and so on.

Aw: or
Yakhafoo: they fear
Note: the root is KH-W-F and it means fear. YAKHAFOO is an action that is being completed or will be completed. It means: the action of fearing is happening or will be happening by the subject (third person plural) of the object (an turaddaa= that it be rejected).

An: that
Turadda: be rejected/ be repelled
Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. TURADDA is an action that is being completed or will be completed. It means: the making of the object (AYMANUN= oaths) return to their point of starting is happening or will be happening by an undeclared subject. In this context, it talks about rejecting an oath and so on.

Aymanun: oaths.
Note: AYMANUN is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth according to the context. AYMANUN means oaths.
baAAda: after
aymanihim: tehir oaths.
Note: AYMANIHIM is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth according to the context. AYMANI means in this context oath of. HIM means them.

Waittaqoo: and act consciously of
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. ITTAQOO is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQOO is a demand addressing a group of people. It means: make yourselves act consciously of.
Allaha: Allah
waismaAAoo: and listen/ including listen
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. ISMaAAoo is derived from The root S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. . ISMaAAoo is an order or a request addressed to a group of people. It means: listen or hear and understand.

waAllahu: and Allah/ while Allah
La: not
Yahdee: He guides
Note: YAHDEE is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. YAHDEE is an action that is being completed or will be completed. It means: the action of guiding the object (ALQAWMA ALTHTHALIMEEN= the unjust people) is happening or will be happening by the subject (third person singular pointing to Allah). LA YAHDEE means He does not guide.
Alqawma: 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.

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

5:107

Salaam all,




Fain AAuthira AAala annahuma istahaqqa ithman faakharani yaqoomani maqamahuma mina allatheena istahaqqa AAalayhimu alawlayani fayuqsimani biAllahi lashahadatuna ahaqqu min shahadatihima wama iAAtadayna inna ithan lamina alththalimeena

The aya says:
So, if it was stumbled upon that they were rightly bound to a sin/ injustice then two others stand in their place from amongst those who the first two sought to take what is rightfully theirs. The (new) two will then swear by Allah that our witnessing is indeed more binding than their witnessing and we have not transgressed, otherwise we are then indeed amonst the unjust.

My personal note:
This Aya continues the theme of the one before it. It deals with the witnesses of the will on whom one discovers reason to doubt their veracity and in whose will there is some sort of injustice to others. In that case, some of the people who may have suffered injustice can swear as mentioned above to correct the situation, basically so as to protect the rights of every individual that is invovled here.

The Aya uses a term AuTHIRA and I translated it as “It was stumbled upon”. The term does point to stumbling upon something while walking. The significance of the term here is that one should not open an inquisition into people but if something reveals itself then one cannot and should not ignore it. It is again part of the theme of discouraging lots of paranoia or obsessive compulsive behaviour that makes it hard to function and move on.

Translation of the transliterated words:


Fain: so if
Aauthira: it was found/ it was stumbled
Note: the root is Ain-TH-R and it means tripping or stumbling upon something while walking. Conceptually, it is used for roadblocks as well as things that one runs into as discovers and stumbles upon in his or her routine doing of things. AAuTHIRA is an action that is completed. It means: the action of stumbling upon an entity happened by an undeclared subject.
Aaala: upon
Annahuma: that the two
Istahaqqa: deserved/ became rightly bound/ sought and became rightly bound
Note: ISTAHAQQA 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). ISTAHAQQA is an action that is completed. It means: the action of seeking and becoming rightly bound to an object (Ithman= sin/ injustice) happened by the subject (dual form pointing to the two witnesses)..

ithman: sin/ injustice
Note: the root is 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. ITHM is the breaking of the rule of justice and morality while aware of it. It fits closely with sin when knowing that it is sin. It is also injustice.
Faakharani: then two remaining/ two others
Note: FA means then or therefore or so. AKHARANI is derived from the root Hamza-KH-R and it means remaining. AKHARANI means remaining or the later two. This, in turn means two othersin this context.

Yaqoomani: the two stand
Note: YAQOOMAN is an action that is being completed or will be completed. The root is Qaf-W-M or Qaf-Y-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. Conceptually, it takes any meaning that is consistent with standing upright. YAQOOMAN means: The action of standing is happening or will be happening by the subject (dual form third person).

Maqamahuma: in their place
Note: the root is Qaf-W-M and it means standing upright. MAQAM is place or time of standing and this take the conceptual meaning of their standing. MAQAMA means place of standing of. HUMA is the dual form.
Mina: from
Allatheena: those who
Istahaqqa: deserved/ became rightly bound/ sought to be rightly bound
Note: ISTAHAQQA 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). ISTAHAQQA is an action that is completed. It means: the action of seeking and becoming rightly bound to an object (aaalayhimu= upon them) happened by the subject (third person singular or plural)..
Aaalayhimu: upon them
Note: istahaqqa alayhim takes the meaning of sought to take their right/ sought to take what is rightfully theirs.
Alawlayani: the two first ones/ the two more ultimate ones
Note: the root is Hamza-W-L and it means ultimate as a concept and takes different shapes and specific meanings according to the situation including first and so on. ALAWLAYANI means the two more ultimate ones and that is pointing to the first ones..

fayuqsimani : so the two swear/ they make an oath
Note: FA means therefore or so or then. YUQSIMANI is derived from the root Qaf-S-M and it means dividing an entity to parts or portions that are binding to all who receive it. Conceptually, some derivatives of the root take the meaning of oath and that is because the person who makes an oath is promising to keep his part/portion of the deal. YUQSIMANI is an action that is being completed or will be completed. It means: the action of making an oath or making and guaranteeing a part or portion is happening or will be happening by the subject (dual form). The making and guaranteeing a part is the oath.
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah

Lashahadatuna: indeed our witnessing
Note: LA is for emphasis of what is coming next. SHAHADATUNA 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. SHAHADATU means witnessing of. NA means us

Ahaqqu: more binding truth/ more truthful/ more binding/ more deserving
Note: AHAQQU 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). AHAQQU means more binding and truthful and in this context it points to it being more deserving of being accepted.

Min: from
Shahadatihima: witnessing of the two
Note: SHAHADATIHIMA 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. SHAHADATI means witnessing of. HIMA means two of them.

Wama: and not
iAAtadayna: we act as aggressors/ overstepped boundaries
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. iAATADAYNA is an action that is completed. It means: the action of overstepping boundaries or transgressing happened by the subject (dual form).
Inna: we
Ithan: then indeed
Note: inna ithan takes the meaning or “Otherwise we are indeed)
Lamina: from amongst
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

5:106

Salaam all,


Ya ayyuha allatheena amanoo shahadatu baynikum itha hadara ahadakumu almawtu heena alwasiyyati ithnani thawa AAadlin minkum aw akharani min ghayrikum in antum darabtum fee alardi faasabatkum museebatu almawti tahbisoonahuma min baAAdi alssalati fayuqsimani biAllahi ini irtabtum la nashtaree bihi thamanan walaw kana tha qurba wala naktumu shahadata Allahi inna ithan lamina alathimeena

The Aya says:
O you who made themselves safe, witnessing between you when death became present to one of you, at the time of the will. Two of justice from amongst you or two others from other than you if you were travelling then were hit by the hit of death. You hold both of them from after the ritual prayer, then they both swear by Allah if you had unsettling doubt that we (pointing to the witnesses) do not take in exchange a price, even if he happened to be a relative, nor do we suppress Allah’s witnessing. Otherwise, we certainly would be amongst the sinners.

My personal note:
This is an Aya that asks us to make a will and to have two witness on it as death is approaching us. It asks that the witnesses swear that they are saying the truth and not hide any information that is needed to be known or else they accept their sin.

The aya gives the witnessing that they do as “Allah’s witnessing” which adds extra amphasis on the truth that needs to be said at the time, including sharing all there is without changing nor ommitting part of the will.

The Aya used the term HABS which is used to mean hold them back. The term had been used for jail and so on, but can be used for any form of holding back a person or an entity for a reason of some sort.

Translation of the transliterated words:
Ya ayyuha allatheena: O those who
Note: the three words used here are callings.
Amanoo: made themselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.

Shahadatu: witnessing of
Note: the root is 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. SHAHADATU means witnessing of.

Baynikum: of between you (plural)
Itha: when/ if/ if and when
Hadara: came to
Note: the root is ha-dhad-r and it means in one of the concrete meanings of city or village. This is then extended to the concept of the continuing presence, or continuing appearance or at times being present. HADARA is an action that is completed. It means: the action of being present happened to the object (AHADAKUM=one of you) by the subject (third person singular pointing to Al mawt= the death).

Ahadakumu: one of you/ anyone of you
Note: the root is W-Ha-D and it means one. AHADA means one of or anyone of. KUM means plural you.
Almawtu: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTU means the death or just death.
Heena: at time of
alwasiyyati: the will
Note: the root is W-Sad-Y and it means in concrete terms the plants that are interconnected together so that you would not be able to tell where one ends and the other starts. Conceptually, it is used when one person asks others to take care or business or persons and so forth. Therefore it is used for the will of the deceased but also for any occasion when one asks another to take care of some issue.. The essence of the meaning is the continuing legacy or connecting legacy of one person to another through the will or the asking to take care of an issue or more. ALWASIYYATI is the will.
ITHNANI: two
Thawa: two of
AAadlin: justice/ uprightness
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. AAaDL means justice or uprightness and so on.
Minkum: from amongst you (plura)
Aw: or
Akharani: two remaining/ two others
Note: the root is Hamza-KH-R and it means remaining. AKHARANI means remaining or the later two. This, in turn means two othersin this context.

Min: from/ of
Ghayrikum: other than you
Note: GHAYRI is derived from the root GH-Y-R and it means different or other. GHAYRI means other than. KUM means plural you.
In: if
Antum: you (plural)
Darabtum: you (plural) hit with measure and purpose/ moved with measure and purpose/ workedNote: the root is Dhad-R-B and it means hitting of the limbs to serve a function. The word carries mainly three components to the meaning, the hitting of the limbs, a measure and a purpose. This then has many meanings including hitting, or traveling or working with the limbs and so on and so forth. In this context, it points to fighting in a sense. DARABTUM is an action that is completed. It means: the action of hitting of the limbs happened by the subject (second person plural). This takes the meaning of moving, travelling or working in this context.
Fee: in
Alardi: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDI is the land or the earth. DARABTUM FEE ALARDI means you were travelling.
Faasabatkum: then hit you (plural)/ targeted and hit you
Note: FA means then or therefore or so. ASABATKUM is derived from the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABATKUM is an action that is completed that is derived from the root. It means the hitting of the object (KUM= plural you) was made to happen by the subject (third person singular feminine pointing to museebatu almawt= the hit of death).

Museebatu: hit of/ incident of/ targeting and hit of
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. MUSEEBATU is hit of or targeting and hit of .

almawti: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTI means the death or just death.
Tahbisoonahuma: you (plural) hold the two back
Note: the root is HA-B-S and it means holding an entity back rather than let it go on it’s way. Conceptually it is used for prison but it can also be used for drought as in the rain being held back and so on. TAHBISOONAHUMA is an action that is being completed or will be completed. It means: the action of holding back the object (HUMA= the two) is happening or will be happening by the subject (second person plural).
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.

Alssalati: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
fayuqsimani : so the two swear/ they make an oath
Note: FA means therefore or so or then. YUQSIMANI is derived from the root Qaf-S-M and it means dividing an entity to parts or portions that are binding to all who receive it. Conceptually, some derivatives of the root take the meaning of oath and that is because the person who makes an oath is promising to keep his part/portion of the deal. YUQSIMANI is an action that is being completed or will be completed. It means: the action of making an oath or making and guaranteeing a part or portion is happening or will be happening by the subject (dual form). The making and guaranteeing a part is the oath.
biAllahi: by Allah/ in Allah
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALLAH is Allah
Ini: if
Irtabtum: you (plural) had disturbing doubt/ unsettling doubt
Note: the root is R-Y-B and it means doubt mixed with disturbance or unsettling doubt. IRTABTUM is an action that is completed. It means: the action of making one self have disturbing or unsettling doubt happened by the subject (second person plural).

la nashtaree: we do not take in exchange
Note: LA is for negation of the action that follows. NASHTAREE is derived from the root 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. NASHTAREE is an action that is being completed or will be completed. It means: the action of taking an object (thaman = price) in exchange for another object (BIHI= by him and points to the witnessing) is happening or will be happening by the subject (third person plural).
bihi: in him (the witnessing or the will)
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. HI means him and it points here to the witnessing or the will.
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.

Walaw: even if
Kana: he happened to be/ he was
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular or plural but singular in this sentence). This in turn means: He was or He happened to be
Tha: one of
Qurba: nearness/ relative
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBA means nearness and it can cover nearness in blood ties or nearness in friendship although it is more linked to blood ties.

wala naktumu: nor do we suppress/ hide
Note: WALA is used to take the meaning of nor or additional negation coming up. NAKTUMU is derived from the root K-T-M and it means in concrete a vine kind of plant that is close to the ground and does not rise on it’s own. In abstract, it means anything that is suppressed so that it is not known or so that it is hidden. NAKTUMU is an action that is derived from the root and that is being completed or will be completed. It means: the action of suppressing is happening or will be happening by the subject (first person plural) to the object (shahadata= witnessing)

shahadata: witnessing of/ testimony of
Note: the root is 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. SHAHADATA means witnessing of.
Allahi: Allah
Inna: we
Ithan: then indeed
Note: inna ithan takes the meaning or “Otherwise we are indeed)
Lamina: from amongst
alathimeena the sinners/ the unjust
Note: the root is 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. ALaTHIMEENA are the people who practive the breaking of the rule of justice and morality while aware of it. It fits closely with sin when knowing that it is sin. It is also injustice.


Salaam all and have a great day.

Hussein