Wain kana kabura AAalayka iAAraduhum faini istataAAta an tabtaghiya nafaqan fee alardi aw sullaman fee alssamai fatatiyahum biayatin walaw shaa Allahu lajamaAAahum AAala alhuda fala takoonanna mina aljahileena
The aya says:
And if their avoidance were big on you (O Muhammad), then if you (singular) could seek a tunnel in the ground or a ladder in the sky, then come to them with a sign. And if Allah willed then he would have gathered them all upon the guidance, so do not be amongst those who lack knoweldge.
My personal note:
The Aya carries with it the message that even if the prophet (pbuh) were able to get the rejectors a sign to their liking, they would have, or at least some of them rejected again. This is a message to the prophet, but also to anyone who is proselytizing, that some people will reject anything no matter how clear and that is the power of denial.
The Aya is a form of literary style where the question is posed and the answer is not given, but is understood to be in the negative. So, the statement is you can get them another sign, but they will not accept it.
So, the Aya continues that Allah did not will all humanity be gathered upon the guidance. This is because Allah wanted them to come to the guidance by their own free will and he provided them the tools and the evidence so if they did not get guided or at least attempt to move towards guidance then they are responsible for their actions.
The Aya ends up with the order to the prophet (pbuh) not to be amongst those who do not know. It is letting him know that Allah gave them enough signs for them to see. Their refusal to see is not because of the lack of signs, but because of their own selves.
Translation of the transliterated words:
Wain: and if
Kana: it happened to be/ it were
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). This in turn means: He/ they was or He/ they happened to be
Kabura: He became big/ he he become burdensome/ became great burden
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABUR is an action that is completed. It means: the action of the subject (third person singular) became big happened. The biggness in here would be pointing to the size of the burden or pain and so on.
Aaalayka: upon you (singular)
iAAraduhum: their avoidance/ their moving away
Note: iAARADUHUM 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. iAARADU means: moving away of or avoinding of or leaving alone of. HUM means them.
Faini: then if
istataAAta: you (singular) were able/
Note: ISTATaAATA 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 and also easy capability. ISTATaAATA is an action that is completed. It means: the action of seeking and achieving obeying or willing compliance of the object (an tatabghiya= that you seek) happened by the subject (second person singular). In here, it points to the ability to do things and general capabilities.
An: to/ that
Tabtaghiya: seeks for yourself/ desire for yourself/ get for yourself
Note: the root is B-GHain-Y or B-ghain-w and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something desirable or desire as well as something bad. Both may share that youth is desirable and youth is associated with immaturity and foolish actions. TABTAGHIYA is a action that is being completed or will be completed. It means: the action of desiring and getting the object (Nafaqan) for oneself is happening or will be happening by the subject (second person singular).
Nafaqan: a tunnel
Note: the root is N-F-Qaf and it means tunnel in the concrete sense. This is then used to mean anything that is tunneled from one place to another as in having an apparent picture that is different from the hidden one. Another is tunneling you money to another destination as in giving some of your money to charity or so forth. In this context it is used for spending or spending under cover. NAFAQAN means a tunnel.
Alardi: the earth/ the land
Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
Sullaman: a ladder
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. SULLAMAN is what gets a person from a lower place to a higher place and that is the ladder.
Fee: in/ on
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.
Fatatiyahum: so you come to them
Note: Fa means then or therefore or so. TATIYAHUM is derived from the root 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. TATIYAHUM is an action that is being completed or will be completed. It means: the action of coming to the object (Hum= them) is happening or will be happening by the subject (second person singular).
biayatin: with a sign
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. AYATIN means a sign.
Walaw: and if (skeptical conditional)
Shaa: He willed/ He entitied
Note: the root is Sh-Y-Hamza and it means entity. SHAA is an action that is completed that is derived from the root. It means that the action of entitying happened by the subject (third person singular). Therefore it means: He entitied and in this context, it takes the meaning He willed.
Note: Allah is the subject of the action that was mentioned earlier SHAA.
lajamaAAahum: then He would have gathered them
Note: LAJamaAAHUM is derived from the root J-M-Ain and it means gather the different parts together or putting things together. LAJamaAAHUM is an action that is completed in response to the conditional. It means: then He would have gathere them.
Aaala: upon/ on
Alhuda: the guidance
Note: the root is 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. ALHUDA means the guidance.
fala takoonanna: therefore do not be (singular)
Note: FALA is an order not to be the following action. TAKOONANNA is derived from the root K-W-N and it means being. TAKOONANNA 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 (second person singular).
Mina: of / from
Aljahileena: the ignorant/ the lacking knowledge
Note: the root is J-H-L and it means to become lacking in knowledge/to become ignorant for the verb. The noun means lack of knowledge/ignorance. ALJAHILEENA are the ignorant or those who are lacking of knowledge .
Salaam all and have a great day.