6:69

Salaam all,

Wama AAala allatheena yattaqoona min hisabihim min shayin walakin thikra laAAallahum yattaqoona

The Aya says:
And not upon those who act consciously of their (the unjust people) accounting of a thing, but instead reminding/ mentioning, perhaps they will act consciously.

My personal note:
This Aya reiterates the important point and that was mentioned earlier. Earlier we went through the job description of the messenger (pbuh) was to deliver and explain the message but the guarantee and the responsibility is upon the receiver. Here, this Aya reminds us that those who act consciously of God are not responsible for the acts of others. However their responsibility is reminding and mentioning to the people who are unjust for perhaps some of them may attain consciousness of God as the guide to their actions.

Translation of the transliterated words:
Wama: and not
Aaala: upon
Allatheena: those who
Yattaqoona: act consciously/ act in consciousness of Allah
Note: the root is W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. YATTAQOON is an action that is being completed or will be completed. It means: the action of acting consciously is happening or will be happening by the subject (third person plural)

Min: of
Hisabihim: their accounting/ their account
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISABI is the calculation of. The calculation means the end product of an action or the balance of a transaction and so forth. HIM means them. So Hisabihim their accounting/ or their account. The them here is pointing to the unjust people who were mentioned in the previous Aya.

Min: of
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
Walakin: but instead
Thikra: mentioning/ remembrance
Note: the root is 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. THIKRA means remembrance or remembering and or mentioning.

laAAallahum: perhaps they

Yattaqoona: act consciously/ act in consciousness of Allah
Note: the root is W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. YATTAQOON is an action that is being completed or will be completed. It means: the action of acting consciously is happening or will be happening by the subject (third person plural)

Salaam all and have a great day.

Hussein

6:68

Salaam all,


Waitha raayta allatheena yakhoodoona fee ayatina faaAArid AAanhum hatta yakhoodoo fee hadeethin ghayrihi waimma yunsiyannaka alshshaytanu fala taqAAud baAAda alththikra maAAa alqawmi alththalimeena

The Aya says:
And when and if you (singular) saw those who wade in our signs, then move away from them until they wade in other discussion. And in case Satan made you (singular) forget, then do not sit after the remembrance with the unjust people.

My Personal point:

The Aya speaks negatively about the people who “Wade through our signs”. In here wading through the signs is taken as entering a subject without knowledge and mainly for the sake of argument and mockery. The order is not to participate in such a discussion and move away from it.

The Aya ends by reminding the prophet that in case of forgetting then once you remember, then you should still abide by the rule of not sitting with them and to move away.

In a sense, one can take this order further as a directive against any wading through subjects without proper respect and preparation.

Translation of the transliterated words:
Waitha: and when and if
Note: this is a timed conditional
Raayta: you (singular) saw/ you see
Note: the root is R-Hamza-Y and it means viewing or seeing. RAAYTA is an action that is completed. It means: the action of vision happened by the subject (second person singular.). Because it came after the conditional timed ITHA it can actually be understood as If and when you see or saw.

Allatheena: those who
Yakhoodoona: get involved/ wade through
Note: the root is KH-W-Dhad and it means walking in water where the water is covering part of the body. This can apply to crossing a relatively shallow river and so on. The term can then be conceptually used to walking in a place where the body is partially covered by water or vegetation or so on, basically wading through with the vision of it's potential perils. It can also be used to point to being involved in a subject or matter with potential danger which is the use here or dabbling in it . YAKHOODOONA is an action that is being completed or will be completed. It means: the action of getting involved in the object (FEE AYATINA= in our signs) is happening or will be happening by the subject (third person plural).
Fee: in
Ayatina: Our signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of. NA means Us or our.

faaAArid : then move away/ avoid/ leave alone
Note: FA means then or therefore or so. aAARID 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. 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.

hatta: until

yakhoodoo: they get involved. wade through
Note: the root is KH-W-Dhad and it means walking in water where the water is covering part of the body. This can apply to crossing a relatively shallow river and so on. The term can then be conceptually used to walking in a place where the body is partially covered by water or vegetation or so on, basically wading through with the potential dangers and perils. It can also be used to point to being a little more deeply involved in a subject or matter which is the use here. YAKHOODO is an action that is being completed or will be completed. It means: the action of getting involved in the object (Hadeethin=talk discussion) is happening or will be happening by the subject (third person plural).

Fee: in

Hadeethin: talk/ saying/ discussion
Note: The root is Ha-D-TH and it means to happen for the verb and happening for the noun. This is conceptually then extended to many different understandings that are linked to the context. They carry the meanings of happenings as news, or sayings or new developments or all, as long as the context of the sentence allows it. HADEETHIN here carries the conceptual meanings of happening, which covers sayings and talk and discussion.
Ghayrihi: other than him (mocking Allah’s Ayat)
Note: GHAYRI is derived from the root GH-Y-R and it means other or different from. GHAYRI means different or other than. HI means him and it points to the mocking and rejecting of the signs of Allah.

Waimma: and in case
Yunsiyannaka: he makes you forget/ abandon
Note: the root is N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting or abandoning an entity. The relation between the different meanings is only in an indirect manner. The use here is for abandoning or forgetting. YUNSIYANNAKA is an action that is being completed or will be completed. It means: the action of making the object (KA= singular you) forget or abandon is happening or will be happening by the subject (third person singular pointing to Shaytan=satan coming up).

alshshaytanu: Satan/ the one that is displaced from God’s mercy and works on displacing others.
Note: the root is SH-Ta-N and it means in one of the concrete meanings the long rope and in another the long rope at the well that one uses to get the bucket out of the water. The term is used to mean far and away (in all the planes of thought) as the long rope and it is also used for displacement or pulling away, as a parallel to the rope that pulls the bucked out of the water. ALSHAITAN is the one who is far or away (from God’s mercy) and who works at pulling others away through his long “rope”. It is the word used from Satan.
fala taqAAud: then do not sit
Note: FALA means then and negation for the action coming next. TAQAAuD is derived from the root Qaf-Ain-D and it means sitting. Conceptually, it carries the meaning of staying in place and not moving/act or not wanting to move or act in addition to sitting or positioning. FALA TAQAAuD is an order to a singular meaning: then do not sit.

baAAda: 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. BaAADA here means: after.
Alththikra: the remembrance/ the mentioning
Note: the root is 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. ALTHTHIKRA means the remembrance or remembering.

maAAa: with
alqawmi: the people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
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

6:67

Salaam all,



Likulli nabain mustaqarrun wasawfa taAAlamoona

The Aya says:
To every piece of news a place/time of settlement and you (plural) shall know.

My personal note:
This Aya is short but acts as a strong reminder. It does remind us that we eventually will get to know what we differed and that we may be held accountable for the consequences for our decisions. This is because the statement of place and time of settlement is that we shall know the answer and then we are held accountable.

It reminds us to ask the question: I am beholding to my opinion and rejecting the alternative because of a good reason? Or is because of an indefensible bias and arrogance? It forces us to look deeply into ourselves and to be always open to hear any legitimate argument before we decide to reject it outright. This is especially so when our decision is to reject the message that came to us from God.

Translation of the transliterated words:
Likulli: to every/ to each
Note: LI means to or for. 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.

Nabain: news/ piece of information
Note: the root is N-B-Hamza and it means news or informing since the news are meant to inform. NABAIN means: news or information.
Mustaqarrun: place and time of landing/ settlingplace and time of reaching settlement
Note: the root is Qaf-R-R and it means in one concrete form, the food or drink that remains in the pot after it was utilized. Then in a conceptual manner, it takes the meaning of settling and being stable as well as cooling, since it will cool down with time, but also because coolness is a sign of something settled. MUSTAQARRUN means place or time or place and time of reaching settlement.

Wasawfa: and shall
taAAlamoona: you (plural) know
Note: TaAALAMOON is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. TaAALAMOON is an action that is being completed or will be completed. It means: the action of knowing the object (not specified but probably points to the piece of information) for fact is happening or will be happening by the subject (second person plural).

Salaam all and have a great day.

Hussein

6:66

Salaam all,


Wakaththaba bihi qawmuka wahuwa alhaqqu qul lastu AAalaykum biwakeelin

The aya says:
And your people declared it untrue while it is the binding truth. Say: I am not responsible/ guarantor upon you (plural).

My personal note:
The term I am not responsible or guarantor upon you suggests that the role of the messenger is the delivery of the message while the role of the receiver is to receive and act upon it. The responsibility and the guarantee of the results are a product of how the person acts towards the message and not the responsibility of the one who delivered it. This Aya puts the responsibility upon us.

The prophet (pbuh) did his part in delivering the message clearly and it is upon us to accept it, trust it, feel safe in it and act upon it. May Allah guide us to that and help us with every step towards that goal. Then we leave the guarantee in the hands of God after we did our part and responsibility.

Translation of the transliterated words:
Wakaththaba : while declared untrue/ and declared untrue
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. KATHTHABA 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. KATHTHABA is an action that is completed. It means: the action of making an object (BiHI= in him/ the clear proof) untrue happened by the subject (third person singular or plural pointing to QAWMUKA= your people). In this context, “making the clear proof” means actually declaring it untrue or denying truthfulness or strongly rejecting it .

Bihi: by him/ With him
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. HI means him and it points to what they own that they offer for ransom. The Him is pointing to what is received of the message.
Qawmuka: your people/ your group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight. QAWMU means people of or group of. KA is a singular you.

Wahuwa: while He (the message)
alhaqqu: the binding truth/ the binding right
Note: ALHAQQU is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Lastu: I not
Aaalaykum: upon you (plural)
Biwakeelin: a guarantor/ responsible
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 or the word that comes after it. In this context it carries emphasis. WAKEEL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor.

Salaam all,

Hussein

6:65

Salaam all,




Qul huwa alqadiru AAala an yabAAatha AAalaykum AAathaban min fawqikum aw min tahti arjulikum aw yalbisakum shiyaAAan wayutheeqa baAAdakum basa baAAdin onthur kayfa nusarrifu alayati laAAallahum yafqahoona

The Aya says:
Say (O Muhammad): He is the capable to send upon you (plural) suffering from above you or from under your feet or He dresses you factions and make some of you taste the hardness of some. See (O Muhammad) how we manage the signs, perhaps they will understand.

My personal note:
There is a hadeeth regarding this Aya that when the prophet (pbuh) received it he said after “ suffering from above you” I seek refuge in You. Then after “Or under your feet” he again said “I seek refuge in You”. And when the Aya said “or He dresses you factions and make some of you taste the hardness of some” he said” “This is easier”.

From this hadeeth Muslim scholars concluded that while some muslim communities may suffer from natural disasters, the Muslims as a whole are assured that they will not all suffer from the same natural calamity. However the muslims may all be embroiled in factionalism and it is their responsibility to work against it by adhering to the principle of keeping to the rope of Allah.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Huwa: he
Alqadiru: the capable/ the 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. ALQADIRU means: the 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.

Aaala: upon
An: to / that
yabAAatha: He sends
Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. YABaAATHA is an action that is being completed or will be completed. It means: the action of sending the object (AAaTHABAN= suffering) is happening or will be happening by the subject (third person singular pointing to Allah).

Aaalaykum: upon you (plural)

Aaathaban: suffering/ torture
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.

Min: from
Fawqikum: above you (plural)
Note: the root is F-W-Qaf and it means above or rising (aboving). This is used for waking up from sleep because it is a form of rising, but it is also used in many other forms according to the plane of thought of the sentence. FAWQI means above. KUM means plural you.

Aw: or
Min: from
Tahti: under/ beneath
Note: the root is T-Ha-T and it means under. TAHTI means under of.
Arjulikum: your feet
Note: ARJULIKUM is derived from the root R-J-L and it means legs or feet. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ARJULI means feet of. KUM means plural you

Aw: or
Yalbisakum: He clothes you (plural)/ He confuses you/ disguises
Note: YALBISAKUM is derived from the root L-B-S and it means in concrete clothing or clothes. Conceptually, the term can be used to point to confusion or disguise because the clothes makes us see other than the real self and so on. YALBISAKUM is an action that is completed. It means: the action of clothing the object (KUM=plural you) is happening or will be happening by the subject (third person singular).

shiyaAAan: groups/ feuding grups/factions
Note: the root is SH-Y-Ain and it means a group of people or part of a bigger group. Concrete uses of the term is for part of the month and also for following a leader or group and so on. SHIYaAAaN means groups with the understanding that they are disunited and feuding.
Wayutheeqa: and He makes taste/ and make sense
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. YUTHEEQA is derived from the root TH-W-Qaf and it means taste in all it’s aspects. In a conceptual fashion, it is the sensation. YUTHEEQA is an action that is being completed or will be completed. It means: the action of making the object (BaAADAKUM= some of you) taste is happening or will be happening by the subject (third person singular pointing to Allah).

baAAdakum: some of you (plural)
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. KUM is plural you.
Basa: hardship of/ hardship coming from/ hardness of
Note: BASA is derived from the root B-Hamza-S and it means lion for concrete. The word is used to mean hardship or hard depending on the situation. BASA means hardship of or the hardship that came from.
baAAdin: some
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADIN means part or some.
onthur: see/ watch/ observe
Note: the root is N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting. OTHUR is an order addressed to a singular. It means: watch or see or observe

Kayfa: how
Nusarrifu: We manage/ We move about
Note: the root is Sad-R-F and it means: the moving or managing of an entity. NUSARRIF is an action that is being completed or will be completed. It means: the action of making the object (AlAYATI= the signs) managed or moved about is happening or will be happening by the subject (first person plural).
alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.
laAAallahum: perhaps they
yafqahoona: they understand / they will understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOONA is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:64

Salaam all,


Quli Al-Lahu Yunajjīkum Minhā Wa Min Kulli Karbin Thumma 'Antum Tushrikūna

The aya says:
Respond (O Muhammad): Allah rescues you (plural) from her and from every hardship, then you make partners (for Him).

My personal note:
This Aya gives the response to the question that was raised before. It basically announces clearly who they call upon when they are in need. It also reminds us that in times of need we call upon Allah but when we are in ease, we make partners for Allah that we worship alongside him.

Translation of the transliterated words:

Quli: say/ respond/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.

Al-Lahu: Allah
Yunajjīkum: saves you (plural)/ rescues you/ makes you slip out
Note: The root is N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. YANJJEEKUM is an action that is being completed or will be completed. It means: the action of saving or rescuing or making the object (second person plural) slip out of a tight situation is happening or will be happening by the subject (third person singular).
Minhā: from her
Wa: including/ and
Min: from
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.

Karbin: severe affliction/ severe sadness/ hardship
Note: the root is K-R-B and it means something becoming near or narrow and so on. KARB means the severe sandness/ severe affliction and hard times. It’s relation with the nearing is probably because the hard times may be bringing the person near the breaking point or the edge of ability to tolerate and so on. The term is used in the Qur’an mainly for severe affliction/ sadness and hard times.
Thumma: then
'Antum: you (plural)
Tushrikūna: you make partner/ you associate
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. TUSHRIKOONA is an action that is being completed or will be completed. It means: the action of making partner to the object (not declared but point to Allah) is happening or will be happening by the subject (second person plural).


Salaam all and have a great day.

Hussein

6:63

Salaam all,


Qul Man Yunajjīkum Min Žulumāti Al-Barri Wa Al-Baĥri Tad`ūnahu Tađarru`āan Wa Khufyatan La'in 'Anjānā Min Hadhihi Lanakūnanna Mina Ash-Shākirīna

The aya says:
Say (O Muhammad): who rescues you (plural) from the darknesses of the land and the sea?!, you (plural) call upon Him pleading including imperceptibly, if He indeed saved us from this then we shall indeed be amongst the thankful.

My personal note:
This aya addresses our psyche and asks us to pay attention to it. It reminds us of the moments when we are in great need or feeling great danger. It asks us to remember who did we ask for help at that time, in a pleading fashion whether audibly or inaudibly and of the promises that we may given also in secret.

It is a reminder, in a sense, that Allah knows our inner workings and that should help us get rid of some of our pretensions or arrogance.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Man: who
Yunajjīkum: saves you (plural)/ rescues you/ makes you slip out
Note: The root is N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. YANJJEEKUM is an action that is being completed or will be completed. It means: the action of saving or rescuing or making the object (second person plural) slip out of a tight situation is happening or will be happening by the subject (third person singular).

Min: from
Thulumati: darkness/ darknesses
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. THULUMATI means the darknesses of.
Albarri: the land/ the firm ground
Note: ALBARRI isderived from the root B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBARRI is the firm ground or the land as opposed to the sea.

waalbahri: and The Sea/ the water

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. ALBAHRI is derived from the root B-Ha-R and it means big water. It is used to mean the sea or any big body of water.
Tad`ūnahu: you (plural) call upon Him
Note: the root is D-Ain-Y and it means calling as in calling someone for help or otherwise. TADAAooNAHU is an action that is being completed or will be completed. It means that the action of calling or calling upon is happening or will be happening by the subject (second person plural) of the object (HU= him and it points to Allah) .

Tađarru`āan: pleading
Note: the root is Dhad-R-Ain and it carries in the concrete the feeling of weakness and awareness of weakness and need. One concrete meaning is the breast feeding infant and so he is pleading and is in great need for the milk. Also, the fact that the breast milk will provide food that is only adequate to the very young and therefore not sufficient. Conceptually, it is used for people who know their great need and are asking with humility and with pleading. It is also conceptually used for situation where the need is great and the supply is meager. TADARRu’AAN means pleading.
WAKHUFYATAN: including secretly/ silently/ imperceptibly
Note: the root is KH-F-W or KH-F-Yand it means hidden. It also can mean unhidden at other times depending on the sentence. KHUFYATAN means hidden way and that is if done secretly, silently or imperceptibly by others.

La'in: indeed if
'Anjānā: He saved us/ He rescued us
Note: The root is N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. ANJANA is an action that is completed. It means: the action of saving or rescuing or making the object (first person plural) slip out of a tight situation is happened by the subject (third person singular).

Min: from
Hadhihi: this
Lanakūnanna: then indeed we shall be
Note: LA is for emphasis of the action that comes next. Nakoonanna is derived from the root K-W-N and it means being. NAKOONNANA 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 (first personal plural). This in turn means, in this context: We will be or will happen to be or we become.

Mina: of/ from/ amongst
Ash-Shākirīna: the thankful
Note: ALSHSHAKIREEN is derived from the root SH-K-R and it means thanking. ALSHSHAKIREENA are the ones who are thankful or the ones who thank.

Salaam all and have a great day.

Hussein

6:62

Salaam all,


Thumma Ruddū 'Ilá Al-Lahi Mawlāhumu Al-Ĥaqqi ۚ 'Alā Lahu Al-Ĥukmu Wa Huwa 'Asra`u Al-Ĥāsibīna

The Aya says:
Then they were return to Allah, their true guardian. Indeed to Him belongs the rule, and He is the fastest of the accounters.

My personal note:
In this Aya it brings contrast between the term F-R-TTA and S-R-Ain in this Aya. Both roots point to quickness and rapidity but the F-R-TTA suggests haste and a job poorly done whereas S-R-Ain suggests rapidity with accuracy and meticulousness.

The term the fastest of the accounters suggests that Allah will let each one of us receive his dues in the fastest time that is appropriate for him or her. It is pointing to Allah’s justice and mercy on us.

Translation of the transliterated words:
Thumma: then
Ruddū: they were returned
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. RUDDOO is an action that is completed. It means: the making of the object (third person plural) return to their point of starting happened by an undeclared subject.

'Ilá: to/ Towards
Al-Lahi: Allah
Mawlāhumu: their guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. MAWLA is either the one who is a guardian or the one who receives guardianship of another or both. In this context, guardian of is what the context suggests. HUMU means them.

Al-Ĥaqqi: the binding true/ the true
Note: ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.

ۚ 'Alā Lahu: indeed to him belongs
Al-Ĥukmu: the stearing/ the judgement/ the rule
Note: ALHUKMU 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. ALHUKMU is the steering/ the judgement/ the power to rule and so on.

Wa Huwa: and He/ while He
'Asra`u: more speedy/ quicker of/ more fast of
Note: 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. ASRA’U means more fast or quicker.
Al-Ĥāsibīna: The calculating ones/ the measuring ones/the ones who keep the count
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISAB is the calculation. The calculation means the end product of an action or the balance of a transaction and so forth. ALHASIBEEN are the ones who calculate or keep the count and so on.


Salaam all and have a great day.

Hussein

6:61

Salaam all,


Wa Huwa Al-Qāhiru Fawqa `Ibādihi ۖ Wa Yursilu `Alaykum Ĥafažatan Ĥattá 'Idhā Jā'a 'Aĥadakumu Al-Mawtu Tawaffat/hu Rusulunā Wa Hum Lā Yufarriţūna

The Aya says:
And He is the victorious over His slaves, and He sends upon you (plural) safe keepers until when death came to one of you, our envoys took him and they do not act in haste.

My personal note:
The term HAFATHATAN was translated as safe keepers which is the meaning of the term. In here, the term takes two potential meanings and they both apply:

1- They are charged with keeping us safe from harm or death before the time for it comes.

2- They keep our records of action safely kept so that we are to answer to them in the day of judgment.

Both meanings were mentioned elsewhere in the Qur’an and in this general statement both meaning fall under Hafatha and apply.

The Aya ends up in “they do not act in haste” in order to reassure us that no one dies before his or her time had come. It is also to reassure us that it our death will happen in the best way that is applicable to each one of us.
All this does not mean that we should not keep working on our safety and on ensuring that we live a healthy life. All that action that we do, still falls under the safe keep and is covered by this Aya.

Translation of the transliterated words:
Wa Huwa: And He
Alqahiru: the victorious/ the dominant
Note: the root is Qaf-H-R and it means victory of one entity upon another in case of dispute or fight, and clearly establishing dominion and authority. ALQAHIRU means the victorious
Fawqa: above
Note: the root is F-W-Qaf and it means above or rising (aboving). This is used for waking up from sleep because it is a form of rising, but it is also used in many other forms according to the plane of thought of the sentence. FAWQI means above.
Aaibadihi: His slaves/ His servants
Note: the root is Ain-B-D and it means slave or servant. AAIBADI means slaves or servants of. HI means Him and points to Allah.

Wa Yursilu: and He sends
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. YURSILU 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. YURSILU is an action that is being completed or will be completed. It means: the action of sending or envoying is happening or will be happening by the subject (third person singular).

`Alaykum: upon you (plural)
Ĥafažatan: safe keepers
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. HAFATHATUN are the safe keepers. In this context, it can mean either ones that keep humans safe from harm unless Allah wills it and also the safe keepers of the record of the humans and their actions. Both meanings are correct and applicable.
Ĥattá: until
'Idhā: when
Jā'a: came
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. JAA 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 singular pointing to ALMAWTU= the death) to the object (AHADAKUM= one of you (plural))
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.
Tawaffat/hu: took him
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. TAWAFFAT/HU is an action that is completed. It means: the action of making the object (HU= him) meet dues happened by the subject (RUSULUNA= our envoys/messengers). So, here the meeting of the dues is death because it was preceded by death.

Rusulunā: our messengers/ envoys
Note: RUSULUNA 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. RUSULU means messengers of 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. NA means us or ours.
Wa Hum: and they

Lā Yufarriţūna: do not act in haste
Note; LA is for negation of the action that comes next. YUFARRITOONA is derived from The root F-R-TTA and it means in concrete when there is haste in action or quickness and rapidity. It can carry a negative connotation in that things made in haste are generally poorly thought out and are often on the wrong and loosing end. YUFARRITOONA is an action that is being completed or will be completed. It means: the action of making haste or making lost in haste is happening or will be happening by the subject (third person plural). However this action is negated by the LA that preceded it.

Salaam all and have a great day.

Hussein

6:60

Salaam all,


Wahuwa allathee yatawaffakum biallayli wayaAAlamu ma jarahtum bialnnahari thumma yabAAathukum feehi liyuqda ajalun musamman thumma ilayhi marjiAAukum thumma yunabbiokum bima kuntum taAAmaloona

The Aya says:
And He (Allah) who takes you (plural) in the night and knows what you hard earned in the day, then He sends you back in him (the day) in order that a mandated designated time of ending be done. Then towards Him is your return, then He informs by what you used to do.

My personal note:
The Aya uses the term YATAWAFFA again in the sense of not death but of taking our souls towards Allah in our sleep and then sending them back until the time of our death comes.

Allah also, tells us that He will inform us of what we did. This comes at the heals of telling us that He knows every leaf that falls and every seed that is in the earth. It is a reminder of the vast knowledge of Allah and an invitation to honesty with Him for we have no other option but to be honest and to act with Taqwa (Action while conscious of Allah).

Translation of the translterated words:
Wahuwa: and He
Allathee: the one who/ who
Yatawaffakum: takes you (plural)
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. YATAWAFFAKUM is an action that is being completed or will be completed. It means: the action of making the object (KUM= plural you) meet dues is happening or will be happening by the subject (third person singular pointing to Allah). So, here the meeting of the dues is us being taken by Allah.

Biallayli: in the night
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. ALLAYLI is derived from the root L-Y-L and it means night. ALLAYLI means the night.

wayaAAlamu: and He knows
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. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (MA Taksiboon= what you earn) for fact is happening or will be happening by the subject (first person singular pointing to Allah).

Ma: what
Jarahtum: You (plural) injured/ hunted/ hard earned
Note: the root is J-R-HA and it means injury caused by a sharp object as knife nail or tooth. It can also be caused for hard earned work and so on. JARAHTUM is an action that is completed. It means: the action of injuring or hard earning happened by the subject (second person plural).
Bialnnahari: in the day
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. ALNNAHARI is derived from The root N-H-R and one of the concrete meanings of the word is running water or river. It is then used to mean running or glowing in many other meanings and contexts according to the nature of what is talked about. ALNNAHARI is the daytime and is related to the rivers possibly because of the flowing light or something to that.

Thumma: then
yabAAathukum: He sends you (plural)/ He raises you/ He will raise you
Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. YABaAATHUKUMU is an action that is being completed or will be completed. It means: the action of sending the object (KUM= plural) or in here raising from the dead or sleep, as in this case, is happening or will be happening by the subject (third person singular pointing to Allah).
Feehi: in him (the day)
Liyuqda: in order that become mandated/in order the mandate become done
Note: LI means to or in order to. YUQDA is derived from the root Qaf-Dhad-Y and it means a mandate that one makes to completion of it and anything in between. It points to determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning. YUQDA is an action that is being completed or will be completed. It means: the mandate is happening or will be happening by an undeclared subjecton the object (AJALUN= limited time).

ajalun: end of time/ time span
Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. AJALUN means end of time or time span of an entity.
Musamman: named/ designated
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. MUSAMMAN means named or designated or given an appellation.
Thumma: then

Ilayhi: towards Him (Allah)
marjiAAukum: your time/place of return/ your return
Note: the root is R-J-Ain and it means returning. MARJiAAuKUM is the place or time of return or both. It can also mean return period, because return will happen in it’s place and it’s time at the same time.
Thumma: then
yunabbiokum : He informs you (plural)/ will inform you (plural)
Note: YUNABBIOKUM is derived from the root N-B-Hamza and it means news or informing since the news are meant to inform. YUNABBIO is an action that is being completed or will be completed. It means: the action of making the object (KUM=plural you) informed is happening or going to happen by the subject (third person singular pointing to God).
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
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
taAAmaloona: you (plural) do/ doing
Note: the root is Ain-M-L and it means doing or work. TaAAaMALOONA is an action that is being completed or will be completed. It means: the action of doing or making is happening or will be happening by the subject (second person plural). The combination of Kuntum TaAAMALOON gives the impression of this: you happened to be doing or you happened to do.

Salaam all and have a great day.

Hussein

6:59

Salaam all,


WaAAindahu mafatihu alghaybi la yaAAlamuha illa huwa wayaAAlamu ma fee albarri waalbahri wama tasqutu min waraqatin illa yaAAlamuha wala habbatin fee thulumati alardi wala ratbin wala yabisin illa fee kitabin mubeenin

The Aya says:
And with Him keys of the unperceived. None knows them but He. And He knows what is in the land and the sea, and there is not a leaf that falls except that He knows her, and not a seed in the darkness of the earth, nor a moist, nor a dry entity except in self evident documentation.

My personal note:
The Aya continues the theme from the previous Aya which talked about Allahs knowledge of the unjust. This one goes further to let us know that Allah knows the unperceived and holds the keys to it which means that we cannot know them without His license and will.

It then goes further to let us know the extent of His knowledge of the perceived world and that nothing happens in the earth or the sea, no matter how minute, is known by Allah and is going to have it’s own weight and account.

One function of this kind of account is to heighten our awareness and consciousness of Allah so that we live and work while always aware of His knowledge not only of what is perceived of us, but of our inner deep workings.

Translation of the transliterated words:
WaAAindahu: and at Him/ And at His/ and He has/ and with Him
Mafatihu: keys of
Note: the root is F-T-Ha and it means to open for the verb and opening for the noun. The concept that it carries are either opening or relieving from pressure which includes a gain or win. MAFATIH are what one opens with, basically keys but anything that makes an opening.

Alghaybi: the unperceived
Note: ALGHAYBI is derived from the root GH-Y-B or GHAIN-Y-B and 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. ALGHAYBI here means the unperceived.

la yaAAlamuha: does not know her/ it
Note: LA is for the negation of the action coming next. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (HA= her and points to the keys of the unperceived) for fact is happening or will be happening by the subject (third person singular).

illa huwa: except He
wayaAAlamu: and He knows
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. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (Ma= what) for fact is happening or will be happening by the subject (third person singular pointing to Allah).

Ma: what
Fee: in/ on
Albarri: the land/ the firm ground
Note: ALBARRI isderived from the root B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBARRI is the firm ground or the land as opposed to the sea.
waalbahri: and The Sea/ the water
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. ALBAHRI is derived from the root B-Ha-R and it means big water. It is used to mean the sea or any big body of water.

Wama: and not
Tasqutu: falls
Note: the root is S-Qaf-Tta and it means falling from above. The term can also conceptually be used for any thing that fails as well because it is a form of falling. TASQUTU is an action that is being completed or will be completed. It means: the action of falling is happening or will be happening by the subject (Waraqatun=leaf)
Min: of
Waraqatin: leaf
Note: the root is W-R-Qaf and it means leaf of the trees and so on. The word is also conceptually used for any entity that is flat and thin and therefore can be used for the paper we write on, or any flat thin surface we write on as well as money whether coins or paper money. Here the context is for WARAQATUN as in leaf but can include any thin flat surface that falls from above.
Illa: except/if not

yaAAlamuha: He knows her
Note: YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (HA= what is in the heavens and the earth) for fact is happening or will be happening by the subject (third person singular pointing to Allah).

Wala: and not
Habbatin: a seed
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. HABBATIN here means a seed.
Fee: in/ on
Thulumati: darkness/ darknesses
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. THULUMATI means the darknesses of.

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.
Wala: nor/ and not
Ratbin: moist/ maleable
Note: the root is R-TTA-B and it means the entity that is smooth, maleable. The term is used for the green maleable branch and the moist young dates and so on. Conceptually, it is used for anything that is moist because it comes with maleability as opposed to the dry which is not maleable. RATBIN is the moist maleable
Wala: and not
Yabisin: dry/ rigid
Note: the root is Y-B-S and it means the entity that has lost it’s moisture and became rigid and not maleable. YABISIN is the dry and the rigid where if you bend it you break it.

Illa: if not/ except
Fee: in
kitabin: book/ the collection of knowledge/ documentation
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. KITABIN 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 or documented.

mubeenin: 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, KITABIN MUBEEN carries the meaning of self evident documentation.

Salaam all and have a great day.

Hussein