7:57

Salaam all,

Wahuwa allathee yursilu alrriyaha bushran bayna yaday rahmatihi hatta itha aqallat sahaban thiqalan suqnahu libaladin mayyitin faanzalna bihi almaa faakhrajna bihi min kulli alththamarati kathalika nukhriju almawta laAAallakum tathakkaroona

The aya says:
And He the ones who sends the winds glad tidings from within His grace, until it carried heavy clouds, we lead it to a dead territory, so brought down the water by it, so made come out of all the plant products. Like this we make the dead come out, perhaps you (plural) remember.

My personal note:
The Aya brings about the example of how the glad tidings of the winds carrying clouds and making the rain fall on the dead land brings it back to life as an example that just as the dead land sprouts back with life after it had been dead, so too we as humans will sprout back to life after our death.

May Allah bring us back in good standing and may we be always deserving of His grace and mercy.

Translation of the transliterated words:
Wahuwa: and He
Allathee: the one who
Yursilu: sends
Note: 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 the object (ALRRIYAHA= the winds) is happening or will be happening by the subject (third person singular pointing to Allah).

Alrriyaha: the winds
Note: from the root is R-Y-Ha and it means breath or breeze. ALRRIYAHA means the winds or the breeze.
Bushran: good tiding
Note: the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. BUHRAN means good tidings or good news.
bayna yaday: this is idiomatic use to mean being present, being in front of/ being available and so on. Literally it means: “in between hands of”
rahmatihi: His mercy/ His grace
Note: RAHMATI is derived from the root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATI is the womb-like mercy of. HI means Him and points to Allah.

Hatta: until
Itha: when
Aqallat: carried
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. Conceptually, it can also take the meaning of something that can be carried from a place to another and so on. AQALLAT is an action that is happening or will be happening. It means: the act of carrying is happening or will be happening by the subject (third person plural pointing to the winds).
Sahaban: clouds
Note: the root is S-HA-B and it means concrete clound. The concept becomes of something that is carried and moved from place to place as in pulling and so on. SAHABAN means clouds.
Thiqalan: heavy
Note: The root is TH-Qaf-L and it means weight or weighty as in heavy weight at times. Conceptually, it is used for any weight or heaviness in responsibility and so on. THIQALAN means heavy.
Suqnahu: We pushed it/We lead him
Note: the root is S-W-Qaf and it means in concrete pushing or leading an entity from behind as the sheepherder is leading his sheep from behind them and so on. The term SOOQ means marketplace because things are brought to it. Also SAQ is word for the part of the legs between the knee and ankle because it is the part that can be pushed to walk. SUQNAHU is an action that is completed. It means: the action of pushing or leading the object (HU= Him pointing to the wind) happned by the subject (first person plural.

Libaladin: to country/ to place/ to territory
Note: LI means to. BALADIN is derived from the root B-L-D and it means territory of some sort. BALADIN means country/ place/ territory.
Mayyitin: dead
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. MAYYITIN means dead
Faanzalna: So we brought down
Note: FA means so or therefore or then. ANZALNA is derived from the root N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALNA is an action that is completed. It means: the action of making the object (ALMAA= the water) arrive or making it descend happened by the subject (first person plural).

Bihi: by him (the wind/ clouds)
Note: Bi suggests that what comes after it is either a tool of the action or an object of the action or any combination. 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 the wind or the clouds.
Almaa: the water
Note: the root is M-Y-Hamza and it means water. Conceptually, it can be used to any form of liquid depending on the context. It also can apply to all the natures of water, vapor, liquid and solid. ALMAA means water here.

faakhrajna : So We made come out/ made exit
Note: FA means so or therefore or then. AKHRAJNA 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. AKHRAJNA is an action that is completed. It means: the action of making the object (MIN= of/ from) come happened by the subject (first person plural)

Bihi: by him (the water)
Note: Bi suggests that what comes after it is either a tool of the action or an object of the action or any combination. 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 the water.
Min: of/ from
Kulli: every/ each/ all
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.
Alththamarati: the fruits/ the plant products
Note: the root is TH-M-R and it means the product of the tree of fruit and otherwise. It is conceptually used to point to any product of anything. ALTHTHAMARATI means the fruit and it covers all the plant products

Kathalika: as such/ like that
Nukhriju: We bring our/ We make exit
Note: NUKHRIJU 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. NUKHRIJU 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 (first person plural).

Almawta: the dead
Note: ALMAWTA is derived from the root M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTA means are the dead.
laAAallakum: perhaps you (plural)
tathakkaroona: you (plural) remember/ make yourselves remember
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. TATHAKKAROON is an action that is being completed or will be completed. It means: the action of reminding and mentioning to oneself is happening or will be happening by the subject (second person plural).

Salaam all and have a great day
Hussein

7:56

Salaam all,

Wala tufsidoo fee alardi baAAda islahiha waodAAoohu khawfan watamaAAan inna rahmata Allahi qareebun mina almuhsineena

The Aya says:

And do not cause corruption in the land after it’s flourishing. And supplicate to him fearing and hoping. Indeed, Allah’s grace/embrace/mercy is near to the do gooders.

My personal note:
Today I chose Grace as the meaning of Rahma. This is because I had a discussion with a friend who discussed the difference between Grace and Mercy. However, let me define Rahma as understood within the Qur’anic perspective. Qur’anically speaking RAHMA means that the person is under the embrace of Allah and therefore it encompasses mainly receiving a greater reward than deserved and included with it forgiveness of sin. This kind of definition seems to be closer to embrace and grace than it is to mercy where mercy seems to emphasize a forgiveness of sin but not as much the other meanings.

The term “near to” suggests that it is within their grasp and they will achieve it if they ask for it.

Translation of the transliterated words:

Wala tufsidoo: and do not cause damage/ and do not corrupt
Note: WALA means and not. In a sense, it is a beginning of the sentence with the WAW and an order not to do the act that follows. TUFSIDOO is derived from the root F-S-D and it means damage and rot, as in the food that was damaged and so forth. WALA TUFSIDOO is an order addressed to a group. It means: and do not cause damage/ harm/ do not corrupt.
Fee: in/ on
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.
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.
Islahiha: her flourishing
Note: ISLAHIHA is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ISLAHIHA means Her flourishing within this context.

waodAAoohu: and supplicate to Him
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. ODAAoo is derived from the root D-Ain-Y and it means calling as in calling someone for help or otherwise. ODAAoo is an order addressed to a group. It means: the Call upon / supplicate to. HU means HIM and it points to Allah.

khawfan: fear/ fearing
Note: the root is KH-W-F and it means fear. KHAWFAN means fear or fearing.
watamaAAan: and hoping
Note: The WA here is for contrasting with the fear that is mentioned before it. TAMaAAaN is derived from the root TTA-M-Ain and it means: hope for gain or looking forward to some gain/ benefit and so on. TAMaAAaN means hoping.
Inna: indeed
Rahmata: Mercy of/ grace of/ embrace of
Note: RAHMATA is derived from the root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATA is the womb-like mercy of/ grace of / embrace of.

Allahi: Allah
Qareebun: near
Note: the root is Qaf-R-B and it means nearing or becoming near. QAREEB means near.
Mina: to
Almuhsineena: the ones causing goodness/ beauty/ the do gooders
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. MUHSINEEN are the ones who cause or make goodness or beauty.

Salaam all and have a great day
Hussein

7:55

Salaam all,

OdAAoo rabbakum tadarruAAan wakhufyatan innahu la yuhibbu almuAAtadeena

The Aya says:
Supplicate to your (plural) Nurturing Lord pleadingly, inlcuding discretely. He indeed does not love the transgressors of boundaries.

My personal note:

The WAW that comes between Tadarruan = pleadingly and KHUFYATAN = discretely can be understood in two ways that are not mutually exclusive in this context:

1- That one is included in the other. Here, the pleading can be discrete and can be non discrete and so it mentions the discreteness specifically to let us know that Allah listens to our most secret supplication and out most silent of them.
2- It could also be understood as mentioning two distinct forms of supplication. If so then the pleadingly would be understood as non discrete and the discrete as discrete. In this case, it says that whatever the form of asking, it will be heard and answered.

The two ways of understanding generally lead to the same conclusion or to very close conclusions.

The Aya ends up with the important statement that says” Indeed, Allah does not love the transgressors of boundaries”. It is a reminder to us that we should be aware of the boundaries of what is appropriate and what is beyond the boundaries of appropriate when it comes to supplication, including asking for harm to someone who does not deserve the harm or in excess to what he or she deserves. With that one is safer not supplicate against others unless he or she is sure not to cross those boundaries.

Translation of the transliterated words:

OdAAoo: call upon/ supplicate
Note: ODAAoo is derived from the root D-Ain-Y and it means calling as in calling someone for help or otherwise. ODAAoo is an order addressed to a group. It means: the Call upon / supplicate to

rabbakum: your (plural) nurturing Lord
Note: RABBAKUM 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. RABBA is nurturing Lord of. KUM means plural you.
tadarruAAan : pleadingly
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. TADARRuAAN means pleading.
WAKHUFYATAN: including secretly/ silently/ imperceptibly/ discretely
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. KHUFYATAN, 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.

Innahu: He indeed
la: not
Yuhibbu: loves/ like
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (ALMUFSIDEEN= the ones who cause damage/ harm). LA YUHIBBU means: He does not love.
almuAAtadeena: the aggressors/ the ones who overstep boundaries
Note: ALMuAATADEEN is derived from the root 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. ALMuAATADEEN are the aggressors or the ones who overstep boundaries.

Salaam all and have a great day
Hussein

7:54

Salaam all,

Inna rabbakumu Allahu allathee khalaqa alssamawati waalarda fee sittati ayyamin thumma istawa AAala alAAarshi yughshee allayla alnnahara yatlubuhu hatheethan waalshshamsa waalqamara waalnnujooma musakhkharatin biamrihi ala lahu alkhalqu waalamru tabaraka Allahu rabbu alAAalameena

The Aya says:
Indeed your (plural) nurturing Lord is Allah who created the heavens and the earth in six days then He positioned Himself with balance above the Throne/ The outermost barrier. He makes the night lightly cover the day. It (the night) pursues it (the day) constantly. And the sun and the moon and the stars are all made to serve by His order. Indeed to Him belongs the creating and the ordering. Self blessed/glorified/ bountiful of good is Allah, nurturing Lord of all.

My personal note:

I did translate the term ARSH as throne. The term functions as a throne of a king but it also denotes the entity that acts as a barrier between what is above it or beyond it and what is below it. When it comes to a sphere, then the above is also beyond the spehere and unencumbered by it’s boundaries and what is below is limited within the sphere. So, the Throne is one of the greater of creation because it encompasses within it all creation and acts as a separation between Allah who is beyond it and the creation who are contained within it.

Translation of the transliterated words:
Inna: indeed
rabbakumu: your (plural) nurturing Lord
Note: RABBAKA 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. RABBA is nurturing Lord of. KUM means plural you.
Allahu: Allah
Allathee: the one who
Khalaqa: He created
Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, 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. KHALAQA is an action that is completed. It means: the action of creating or shaping happened by the subject (third person singular).
Alssamawati: the aboves / the heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.

waalarda: and the earth
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALARDA is derived from the root Hamza-R-Dhad and it means earth or land. ALARDA is the earth/ the land.
Fee: in
Sittati: six
Ayyamin: days
Note: the root is Y-W-M and it means day. AYYAM means days.
Thumma: then
Note: this is a sequence and can be immediately or with a length of time/ space/ etc in between
Istawa: positioned self in balance
Note: the root is S-W-Y and it means position of balance or equality. ISTAWA is an action that is completed. It means: the action of positioning in balance happened by the subject for the subject (third person singular)

Aaala: above/ upon
alAAarshi: the throne/ the outermost barrier
Note: the root is Ain-R-SH and it means arbor or the canopy of the tree in concrete and it is used to mean anything that is above other objects and casts shade on them including the roofs and ceilings of houses and buildings. It is also used for throne of a king because it usually is a barrier where the king is above it while the rest are below it. ALAAaRSHI in this context means the throne with that being the outermost end of the creation and being a separation between God and His creation or the vast majority of them
Yughshee: He makes cover/ He makes lightly cover
Note: the root is GHAIN-SH-Y or GHAIN-SH-W and it means in one concrete meaning GHISHA’, the thin cover or membrane over something. YUGHSHEE is an action that is being completed or will be completed. It means: the action of making one object (ALLAYLA= the night) cover lightly anther object (ANNAHAR= the day) is happening or will be happening by the subject (third person singular pointing to God).
allayla: the night
Note: ALLAYLA is derived from the root L-Y-L and it means night. ALLAYLA means the night.
Alnnahara: the day
Note: ALNNAHARA 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. ALNNAHARA is the daytime and is related to the rivers possibly because of the flowing light or something to that.

Yatlubuhu: he pursues it/ He wants to take it/ overtake it
Note: the root is Tta-L-B and it means pursuing something to take or take hold of. YATLUBUHU is an action that is being completed or will be completed. It means: the action of pursuing to overtake the object (HU= him pointing to the daytime) is happening or will be happening by the subject (third person singular pointing to the night).
Hatheethan: constantly/ insistently/ speedlily and constantly.
NoteL the root is HA-TH-TH and it means in concrete when the rain is falling constantly heavy but not pouring. Conceptually, it is used to point to constant action and insistent action or speed and constant in movement. HATHEETHAN means constant with speed. And it can mean insistently.

Waalshshamsa: : and the sun
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. ALSHHAMSA is derived from the root SH-M-S and it means sun. ALSHSHAMSA is the sun.
Waalqamara: and the moon
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. ALQAMAR is derived from the root Qaf-M-R and it means moon. ALQAMAR is the moon.
Waalnnujooma: and the stars/ the stars and planets
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. ALNNUJOOM is derived from the root N-J-M and in concrete it is used for any body in the sky that shines light including planets and stars. It is also used for plants that come out of the ground but do not have a stalk like a tree including grass and ground cover. Conceptually, it is used for anything that comes out and becomes apparent/ sprouts or is discovered or shows itself somehow. ALNNUJOOM in this context points to the stars and planets.
Musakhkharatin: made to work working/ made to function/ made to serve
Note: the root is S-KH-R and it means working for no pay or any other work where there is no payment nor response to it or a form of serving. It is used for mocking at time in conceptual uses according to the context, because the one that mocks does not expect to receive a negative response. MUSAKHKHARATIN means: were made to work or function or serve.
Biamrihi: by His order/ by his implement.
Note: Bi denotes that what comes after is a tool and/or an emphasized object of an action that was mentioned or in close association with the subject in the action. AMRIHI is derived from The root Hamza-M-R and it means ordering something and the implementation of it. Sometimes it attains the implementation part or matter as in personal matter and so forth, and at times it is the order and implementation of the order, depending on the situation in the sentence. AMRI in this context means an implementation of a decision and something like that or an order. HI means him and points to ALLAH.

Ala; indeed
Lahu: to him belongs
Alkhalqu: the creating
Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, 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. ALKHALQU means he act of creation and this can mean the creating or the products of creating or both.
Waalamru: : and the ordering/ the implementation/ the ordering and implementation/ the matter
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. ALAMRU is derived from the root Hamza-M-R and it means ordering something and the implementation of it. ALAMRU is the order or the implementation or both at the same time.

tabaraka: He is already self blessed/ self anchored and bountiful of good
Note: the root is B-R-K and it means in concrete when the water is on the ground in a pool, or when the camel is sitting on the ground with his chest touching it. Conceptually, it is used for stability/ anchoring and plentifulness/ bountifulness of good since the water is a source for lots of good. The word is also used in Arabic and Hebrew to mean blessing with all the potential meanings that come with blessing. TABARAKA means: the act of bountifullness or blessedness already happened by the subject to the subject(third person singular pointing to Allah)
Allahu: Allah
rabbu : nurturing Lord of
Note: RABBU 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.

alAAalameena: the beings/ the factual entities/ all
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLAMEENA are the knowns and that includes all factual entities.

Salaam all and have a great day.

Hussein

7:53

Salaam all,


Hal yanthuroona illa taweelahu yawma yatee taweeluhu yaqoolu allatheena nasoohu min qablu qad jaat rusulu rabbina bialhaqqi fahal lana min shufaAAaa fayashfaAAoo lana aw nuraddu fanaAAmala ghayra allathee kunna naAAmalu qad khasiroo anfusahum wadalla AAanhum ma kanoo yaftaroona

The Aya says:
Do they wait until his (the book mentioned in the previous Aya) conclusion comes. The day his conclusion comes the ones who ignored it from before will say: “Indeed the envoys of our Nurturing Lord came with the binding truth, so are there interceders for us so they intercede on our behalf or do we get sent back and do other than what we used to do.” They failed themselves and what they used to concoct was lost from them.

My personal note:
The term TAAWEEL was used here to mean ultimate conclusion and that is also the majority of it’s use in the Qur’an. This is in contrast to our usual use of the term in Arabic today when we use it to mean meaning or to give meaning to a sentence other than what it actually literally says.

The Qur’an uses the term differently. It is more of an ultimate conclusion and often the ultimate conclusion in reality. If it is used for meaning, which is much less often then it means the ultimate or single specific meaning for a statement and that may be what Aya 3:7 looks at negatively when someone pushes one way of understanding a statement does not allow that narrow and specific of the understanding and Allah knows best.

Translation of the transliterated words:
Hal yanthuroona: Do they wait/ do they watch
Note: HAL is a beginning of a question. YANTHUROONA is derived from the root 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 or given time. YANTHURRONA is an action that is being completed or will be completed. It means: the action of watching is happening or will be happening by the subject (third person plural).

Illa: if not/ except
Taweelahu: His ultimate conclusion
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. It often takes the meaning of first because that is the most ultimate. TAWEELUHU means His ultimate conclusion pointing to the book.
yawma : day of
Note: YAWMA is derived from the root Y-W-M and it means day. YAWMA means the day of.
Yatee: comes
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. YATEE is an action that is being completed or will be completed. It means: the action of coming of the subject (TAWEELUHU= His conclusion) will arrive.
taweeluhu: His ultimate conclusion
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. It often takes the meaning of first because that is the most ultimate. TAWEELUHU means His ultimate conclusion pointing to the book.
Yaqoolu: they say/ communicate
Note: 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 plural).

Allatheena: those who
nasoohu: they forgot him/ they abandoned him/ they ignored him
Note: NASOO is derived from the root 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. NASOO is an action that is completed. It means: the action of forgetting or abandoning the object (HU means him and points to the book) happened by the subject (third person plural).
Min: from
qablu: before you (singular)
Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLU here is front in time and that is before.
qad jaat: came/ actually came/ indeed came
Note: QAD is to start a sentence and it can carry the meaning of actually, or indeed or just a starter of a sentence. JAAT is derived from the root 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. JAAT 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 feminine pointing to RUSULU Rabbnia= messengers of our Lord).

rusulu: messengers of/ envoys of
Note: RUSULU 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.

rabbina: our nurturing lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of. NA means us or ours.
bialhaqqi: in the binding truth/ the binding right
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. 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.
fahal lana: so is there for us? So will there be for us?
Min: of/ from
shufaAAaa: intercessors/ interceders
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). SHAFeeAAuN is the one who intercedes on behalf of another. SHUFaAAaa means interceders or intercessors.
fayashfaAAoo: so they intercede
Note: FA means so or therefore or then. YASHFaAAoo is derived from the root SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). SHAFeeAAuN is the one who intercedes on behalf of another. YASHFaAAoo is an action that is being completed or will be completed. It means: the action of interceding is happening or will be happening by the subject (third person plural).
Lana: of us
Aw: or
nuraddu: we are 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. NURADDU is an action that is being completed or will be completed. It means: the making of the object (first person plural) return to their point of starting is happening or will be happening by an undeclared subject.
fanaAAmala: so we do
Note: FA means so or thereofore or then. NaAAMALA is derived from the root Ain-M-L and it means doing or work. NaAAaMALA 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 (first person plural).

ghayra: other than
Note: GHAYR is derived from the root GH-Y-R and it means different or other. GHAYR means other than.
Allathee: the thing that
Kunna: We were/ We used to/ We happened to be
Note: KUNNA is derived from the root root K-W-N and it means being. KUNNA is an action that completed that is derived from the root. It means: the action of being happened by the subject (first person plural). This whole sentence then means: We did not happen to be/ We were not.

naAAmalu: to do
Note: NaAAMALU is derived from the root Ain-M-L and it means doing or work. NaAAaMALU 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 (first person plural).


Qad: indeed
Khasiroo: lost/ defeated/ failed
Note: the root is KH-S-R and it means to lose or become defeated. KHASIROO is an action that is completed. It means: the action of losing or becoming defeated happened by the subject (third person plural)
Anfusahum: themselves
Note: ANFUSAHUM is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSA is a noun that is derived from this root and it means Selves of. HUM means them.
Wadalla: and was lost/ became lost
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. DALLA is derived from the root Dhad-L-L and it means getting lost as in lost the path or road in concrete terminology. Conceptually, it is used for any form of loosing the path, whether it is the path to a location or to the truth, or to be correct spiritually and so on. The imagery is very strong since loosing the path in the desert can mean near certain death. DALLA is an action that is completed. It means: the actions of loosing the path, or becoming misguided or becoming lost (in this context) happened by the subject (third person plural or singular).

AAanhum: from them/ away from them
Ma: what
kanoo: they happened to be/ they were
Note: the root is K-W-N and it means being. KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third person plural). This in turn means: they happened to be
Yaftaroona: they concoct/ they make up
Note: the root is F-R-W and it means the furr or the animal or the skin that is normally covered with hair. This word is used when people are concocting things and making things up that are not true. It could be related to the action of cutting the skin apart or making things up as in making a dress out of the skin and so forth. YAFTAROON is an action that is being completed or will be completed. It means: the action of concocting or making up untruths is being made to happen by the subject (third person singular) for themselves.

Salaam all and have a great day

hussein