7:159

Salaam all,

Wamin qawmi moosa ommatun yahdoona bialhaqqi wabihi yaAAdiloona

The Aya says:
And of the people of Moses a group that guides by the binding truth and through it they live justly

My personal note:
The term QAWM points to a group that is grouped together either by a person or geography or so and so. However, the term UMMa always points to a group that shares same ideas and ideals and outlook on life and guiding principles. In a sense the term UMMA can be used to point any movement of humanity.

The Aya is important in that it reminds muslims and non muslims that the Qur'an does remind us of good qualities and praise to at least a subgroup of the followers of Moses.

Translation of the transliterated words:
Wamin: and of
qawmi: people of/ group of
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 based on location rather than ideologiy or ideas. QAWMI means people of/ group of.
Moosa: Moses
Ommatun: a group/ a movement/ a subgroup/ a principled group
Note: OMMA is derived from the root Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. OMMA means in this context nation and that is because it is a group that have the same origin and is moving to the same destination. In a sense they have some shared beliefs and principles on which they move, very much like a movement or a subgroup that is united in common beliefs, actions and principles.

Yahdoona: they guide/ they lead to guidance
Note: YAHDOONA is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. YAHDOONA is an action that is being completed or will be completed. It means: the action of guiding is happening or will be happening by the subject (third person plural).

Bialhaqqi: by the binding truth/ by the binding right
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. 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.
Wabihi: and by it/ through it (The binding truth/right)
yaAAdiloona: they act justly/ they equitably conduct their lives
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. YAAaDILOONA is an action that is being completed or will be completed. It means the equitable exchange is happening or will be happening by the subject (third person plural) to the object (BiHI= by him , the binding truth). In this context it points to all their dealings and behaviours include equitabile exchanges and justice.

Salaam all and have a great day.

Hussien

7:158

Salaam all,

Qul ya ayyuha alnnasu innee rasoolu Allahi ilaykum jameeAAan allathee lahu mulku alssamawati waalardi la ilaha illa huwa yuhyee wayumeetu faaminoo biAllahi warasoolihi alnnabiyyi alommiyyi allathee yuminu biAllahi wakalimatihi waittabiAAoohu laAAallakum tahtadoona

The Aya says:
Say (O Muhammad): “O people, I am Allah’s envoy to you all, who has authority of the heavens and the earth, there is no one worthy of worship but Him, He gives life and He makes die.” So, make safety (to yourselves, but also to others) by Allah and His envoy the unbooked prophet who makes safety by Allah and His statements, and join/ follow him, perhaps you lead yourselves to guidance.

My personal note:
The Aya points that Muhammad upon him be peace was sent to all society that receives the message and the essence of the message is to make the person who receive the message safe through Allah and His messenger but also to make that person contribute to the safety of the whole environment around him not only to himself/ herself, but to everyone around. It is a message of safety and peace and Allah aims for humanity’s benefit from it in this life and the next.

Translation of the transliterated words:
Qul: say
Note: QUL is derived from the root Qaf-W-L and it means saying in any way possible. QUL is an order addressed to a singular. It means: Say.
ya ayyuha: O you
alnnasu: the people/ the society/ the humanity
Note: the root is Hamza-N-S and it means socializing. ALNNAS means the people or humans.
Innee: I/ I indeed
Rasoolu: messenger of/ envoy of
Note: RUSULUN 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. RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.
Allahi: Allah
Ilaykum: to you/ towards you (plural)
jameeAAan: altogether/ all/collectively
Note: the root is J-M-Ain and it means gather the different parts together or putting things together. JAMeeAAaN means together or all. The context suggests all of it.
Allathee: the one who
Lahu: to Him belongs
Mulku: authority of
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. MULKU means the authority of or the ownership of.

Alssamawati: the aboves / the heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.
waalardi: and the earth
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
la ilaha illa huwa: none is worthy of worship but He
yuhyee: He makes live
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. YUHYEE is an action that is being completed or will be completed. It means: the action of making an undeclared object live is happening or will be happening by the subject (third person singular)

Wayumeetu: and He makes die
Note: WA in this context is for contrasting with the previous statement because it mentions the opposite action. YUMEETU is derived from the root M-W-T and it means death or the opposite of life or the lack of voluntary movement. YUMEETU is an action that is happening or will be happening. It means: the action of making the object (undeclared) die is happening or will be happening by the subject (third person singular)
Faaminoo: therefore achieve safety/ make safety happen
Note: FA means so or therefore or so. AMINOO is derived from the root Hamza-M-N and it means safe or safety. AMINOO is an order or a request addressed to a group. It means: Achieve safety or make safety happen (to yourselves but also to others)
biAllahi: by Allah/ from Allah/ in Allah
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. ALLAH is Allah
Warasoolihi: and his messenger/ and His envoy
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. RASOOLIHI 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. RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. RASOOLI means messenger of or the envoy of. HI means him and it points to Allah.

Alnnabiyyi: the prophet
Note: NABIYY is derived from one of two roots either The first is N-B-Hamza and it means news. The other is N-B-Y and it means elevated. The word NABIYY means a prophet, and it could be because the prophet brings news or that he is elevated over others or both.
Alommiyyi: the unbooked/ the unlettered
Note: OMMIYYA is derived from the root Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. OMMIYYA means in this context someone who is close to the source or origin and that conceptually means someone lacking education that moves him away. It is a designation to someone who never received scripture or is uneducated.
Allathee: the one whom

Yuminu: he bring safety/ causes safety
Note: YUMINU is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINU is an action that is being completed or will be completed. It means: the action of making safety and trust is happening or will be happening by the subject (third person singular).

biAllahi: by Allah/ from Allah/ in Allah
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. ALLAH is Allah
Wakalimatihi: and His statements
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. KALIMAT is derived from the root root K-L-M and it means wound or opening of the skin and that is the concrete word. It is also used to mean words or statements because those are the products of the opening of the mouth, which is an opening of the skin. Here it is used for word or statement. KALIMATI means statements of. HI means Him and points to Allah
waittabiAAoohu: and join/follow 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. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. Note: ITTABiAAoo is derived from the root T-B-Ain and it means following footsteps or following behind, or joining and following. ITTABiAAoo is an order to a group. It means Join and follow. HU means him and it poins to the messenger

laAAallakum: perhaps you (plural)
tahtadoona: lead yourselves to guidance
Note: TAHTADOONA is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. TAHTADOONA is an action that is being completed or will be completed. It means: the action of guiding oneself or becoming guided is happening by the subject (second person plural).

Salaam all and have a great day.
Hussein

7:157

Salaam all,

Allatheena yattabiAAoona alrrasoola alnnabiyya alommiyya allathee yajidoonahu maktooban AAindahum fee alttawrati waalinjeeli yamuruhum bialmaAAroofi wayanhahum AAani almunkari wayuhillu lahumu alttayyibati wayuharrimu AAalayhimu alkhabaitha wayadaAAu AAanhum israhum waalaghlala allatee kanat AAalayhim faallatheena amanoo bihi waAAazzaroohu wanasaroohu waittabaAAoo alnnoora allathee onzila maAAahu olaika humu almuflihoona

The Aya says:
The ones who join and follow the envoy, the unbooked prophet that they find documented with them in the Torah and Evangile. He enjoins them by what is recognized as good and asks to desist from what is not, and permits for them the good and prohibits the bad and he relieves them from the extra burdens and the restrictions that were imposed upon them. So, those who cause safety through him and supported him and aided him and joined and followed the light that was brought down with him, those are the ones who cause success.

My personal note:
The Aya continues the response to Moses and further defines the people mentioned earlier. It describes them as the people who join and follow the unbooked prophet. Of course two questions arise here:
1- What about the people who came before he was sent? The answer is that they do what is asked of them and aniticipate him.
2- Was he actually documented in the books before us? The Aya says yes.

The Aya also indicates some of the functions that he will do and that is limit the prohibitions to things that are inherently bad to humanity as a general rule or whose bad exceeds the potential for good for humanity. So, in Islam nothing is prohibited for only a test of allegiance or for other causes. Everything that is enjoined is good and everything that is prohibited is bad for humanity. One may ask why such things are created if they are bad or their bad exceeds their good and the answer is that they are prohibited from human consumption but may serve important functions for the other creatures on earth and so they serve an important presence but not for humans. As such they may serve humans in indirect ways through the rest of creation somehow.

I also translated two words a little differently here, I translated AMANOO bihi as cause safety by him/ through him and that is how the verb is understood but with the understanding is that they cause safety primarily to themselves but also opens the door to causing safety to others because following the message of Islam is not only aimed to benefit the person but the community and the wider humanity. I also translated muflihoon as those who cause success the same way because the verb has the same form and it is understood in the same manner.

Translation of the transliterated words:
Allatheena: those who
yattabiAAoona: they join and follow
Note: YATTABiAAooNA is derived from the root T-B-Ain and it means following footsteps or following behind, or joining and following. WALA YATTABiAAooNA is an action that is happening or will be happening. It means: the action of joining and following the object (ALRRASOOLA= the messenger/ envoy) is happening or will be happening by the subject (third person plural).

Alrrasoola: the messenger/ envoy
Note: ALRRASOOLA 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. RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. ALRRASOOL means the messenger or the envoy.
alnnabiyya : the prophet
Note: NABIYY is derived from one of two roots either The first is N-B-Hamza and it means news. The other is N-B-Y and it means elevated. The word NABIYY means a prophet, and it could be because the prophet brings news or that he is elevated over others or both.
Alommiyya: the unbooked/ the unlettered
Note: OMMIYYA is derived from the root Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. OMMIYYA means in this context someone who is close to the source or origin and that conceptually means someone lacking education that moves him away. It is a designation to someone who never received scripture or is uneducated.
Allathee: the one whom
Yajidoonahu: they find him
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. YAJIDOOHU is an action that is being completed or will be completed that derived from the root. It means: the action of finding the object (HU= him) is happening or will be happening by the subject (third person plural).

Maktooban: written/ documented/mandated
Note: the root is 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. It also carries with it the significance of authority and near finality at times of a matter. MAKTOOBAN in this context means written/ documented or even mandated to follow.

AAindahum: at them/ with them
Fee: in
Alttawrati: the Torah
Waalinjeeli: and the evangile
Yamuruhum: He orders them/ He enjoins them
Note: YAMURU 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. YAMURU is an action that is being completed or will be completed. It means: the action of ordering or ordering to implement is happening by the subject (third person singular) to the object (HUM=them).

bialmaAAroofi: by the appropriate/ by the recognized as good
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. ALMAROOFI is derived from the root Ain-R-F and it means the elevated place that will be known or recognized from a distance. MaAAROOF is what is recognized. This is also used to mean what is good or recognized as being good or appropriate.
Wayanhahum: and he forbids them/ and he makes them desist
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. In this area the WAW is used to begin a new sentence. YANHAHUM is derived from the root N-H-Y and it means stopping or ending or desisting. This then takes different form according to the plane of thought of the sentence. YANHAHUM is an action that is being completed or will be completed. It means: the action of ordering the object (third person plural) to cease and desist is happening or will be happening by the subject (third person singular).
AAani: from/ away from
Almunkari: the bad/ the not recognized as good/ the objectionable
Note: The root is N-K-R and it means no recognition. This is the concept and it takes several meanings according to the context. They can mean not recognized as unknown. It can also mean not recognized as being good or acceptable and so forth. This is what the context here dictates. MUNKAR is the unrecognized as being good or acceptable and I used objectionable.
Wayuhillu: and he permits/ and he makes permissible
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. In this area the WAW is used to begin a new sentence. YUHILLU is derived from the root Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. YUHILLU is an action that is being completed or will be completed. It means: the action making permissible the object (ALTTAYYIBATI= the good) is happening or will be happening by the subject (third person singular).
Lahumu: for them
Alttayyibati: the good things
Note: ALTTAYYIBATI is derived from the root TTa-Y-B and it means good according the plane of thought. Conceptually, it is used for any good entity or any entity that is good in it’s nature and effect. Religiously speaking, this suggests that things that are allowed by the religion are good for us, while things that are forbidden are not good for us. ALTTAYYIBATI means: the good things.

Wayuharrimu: and forbids
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. In this area the WAW is used to begin a new sentence. YUHARRIMU is derived from the root Ha-R-M and it means “forbidding and forbidden to violate”. YUHARRIMU is an action that is being completed or will be completed. It means: the action of making the object (ALKHABAITH= the bad things) forbidden is made forbidden or will be made forbidden by the subject (third person singular).

AAalayhimu: upon them
Alkhabaitha: the bad. The evil
Note: the root is KH-B-TH and it means in one of it’s concrete meanings the by products of the metal smelting that is thrown away for being not usable. This term is then used for anything that is not helpful, not usable and not good, or even bad. ALKHABAITHA are the bad things of words or deeds.
wayadaAAu AAanhum: and he puts down/ and he lets go/ and he relieves them of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. In this area the WAW is used to begin a new sentence. YADaAAu is derived from the root W-Dhad-Ain and it means putting down an entity. The word then takes the meaning according to the context of the sentence and plane of thought. In this context it takes the meaning of letting go. YADaAAu AAaNHUM takes the meaning of gets rid/ relieves of the object ( ISRAHUM= their extra burden).
Israhum: their additional burdens
Note: the root is Hamza-Sad-R and it means addition to something or adding to something or someone. It can be anything including a burden and this is understood from the plain of thought of the sentence. ISRA means here additional burden of. HUM means them.
Waalaghlala: and the restrictions/ and the handcuffs/ hardships
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. In this area the WAW is used to begin a new sentence. ALAGHLAL is derived from: the root GHain-L-L and it means in one concrete meaning: the watering of the camels with less than adequate water. In other concrete meaning it points to handcuffing. In a third it points to extreme thirst. As a concept, it can take many meanings including, holding tight to something not to share as well as retaining bitter feelings as well as placing any form of severe limitation on others or being severely limited. ALAGHLAL means the restrictions/ hardships and handcuffs and so on.
Allatee: that
Kanat: were/ used to be/ happened to be
Note: the root is K-W-N and it means being. KANAT is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular feminine pointing to his wife). This in turn means: she was or she happened to be

AAalayhim: upon them
Faallatheena: so those who
Amanoo: made themselves safe/ caused safety/ caused trust
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe but it can also extend to making safety and trust situation for others as well.
Bihi: in Him/ by him
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HI means Him and points to the messenger/ envoy.
waAAazzaroohu: and they supported him/ and protected 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. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. In this area the WAW is used to begin a new sentence. AAaZZAROOHU is derived from the root Ain-Z-R and it means Ain-Z-R and it means: stopping a bad act or preventing it from happening. Conceptually, it is used for milder forms of punishments in order to prevent the perpetrator from doing it again and it is also used for protecting a person or entity from harm. AAaZZAROOHU is an action that is completed. It means: the action of making the object (HU=him, the messengers) protected from harm and supported happened by the subject (third person plural).
Wanasaroohu: and aided him/ and helped 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. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. In this area the WAW is used to begin a new sentence. NASAROOHU is derived from the root N-Sad-R and it means aid or support or backing whether in need or not. NASAROOHU is an action that is completed and it means: the action of helping or supporting and aiding happened by the subject (third person plural) to the object (third person singular).
waittabaAAoo: and they joined and followed
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. In this area the WAW is used to begin a new sentence.ITTABaAAoo is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABaAAoo is an action that is completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (alnnoor= the light) happened by the subject (third person plural).

Alnnoora: the light
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. ALNNOORA is the light.
Allathee: that
Onzila: was brought down/ was descended
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ONZILA is an action that is completed that is derived from the root. It means the action of arrival or descent was happened to the object (ALNNORA= the light) by an undeclared subject.

maAAahu: with him/ accompanying him
olaika: those
humu: they
Almuflihoona: : the ones who succeed/ cause success
Note: the root is F-L-Ha and it means to plow the land. This is also considered as a cause for one to have the better harvest. MUFLIHOON are the ones who succeed or cause success to themselves and others.

Salaam all and have a great day.
Hussein

7:156

Salaam all,

Waoktub lana fee hathihi alddunya hasanatan wafee alakhirati inna hudna ilayka qala AAathabee oseebu bihi man ashao warahmatee wasiAAat kulla shayin fasaaktubuha lillatheena yattaqoona wayutoona alzzakata waallatheena hum biayatina yuminoona

The Aya says:
And mandate for us in this life a beauty and in the next one. We indeed repented to You. He (Allah) responded: “My punishment I touch with it whoever I will and my Grace easily encompassed everything. So, I will mandate it to those who act consciously and provide fruitfulness and those who cause safety/ trust by our signs.

My personal note:
The Aya gives Moses a very important indication and that is Allah’s grace and mercy are not haphazard. They are mandated to people who fulfil certain criteria and work on themselves. The criteria are act with consciousness and conscience of Allah and providing fruitfulness which includes charity and any form of sharing whether knowledge, a smile and whatever and those two criteria are included in those who provide safety and trust through Allah signs. The safety and trust that they cause are mainly for themselves but also for all of humanity and that is the essence of a person with Iman, they are safe and trusting in Allah and they seek His help and use His instructions in making themselves safer and more trustworthy and also making the whole world safer to all who are in it. May Allah help us in this endeavor.

Translation of the transliterated words:
Waoktub: and write/ and mandate
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. In this area the WAW is used to begin a new sentence. OKTUB is derived from 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. OKTUB is a request addressing a singular. It means write but in this context, it is understood as mandate or make it official.
Lana: for us
Fee: in
Hathihi: this
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Hasanatan: good one/ beautiful one
Note: HASANATAN is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATAN is a beautiful with the understanding of having a good life.
Wafee: and in
Alakhirati: the coming life/ the later life
Note: ALAKHIRATI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
Inna: We
Hudna: returned/ repented
Note: the root is H-W-D and it means return or repent. It is related to the term YAHUD for someone who is Jewish as well. HUDNA is an action that is completed. It means: the action of returning or repenting happened by the subject (first person plural)
Ilayka: to you (singular)/ towards you
Qala: He (Allah) said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
AAathabee: my punishment/ my exacting of suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering. AAaTHABEE means the exacting of punishment of mine or the torture that I employ or the punishment that I do.

Oseebu: I hit/ I target and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. OSIBU is an action that is being completed or will be completed. It means: the action targeting and hitting the object (man Ashao= Whoever I will) is happening or will be happening by the subject (first person singular).
Bihi: in Him/ by him
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HI means Him and points to torture/ suffering.
Man: whoever
Ashao: I entity/ I will
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. ASHAO is an action that is related to the root that is being completed or will be completed. It means: The entity is happening or will be happening by the subject (first person singular).

Warahmatee: and my mercy/ grace/ while my mercy/ grace
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. In this area the WAW is used to begin a new sentence. RAHMATEE 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. RAHMATEE is the womb-like mercy and grace of mine.

wasiAAat: easily encompassed/ He will encompassed
Note: the root is W-S-Ain and it means the opposite of narrow or wide in a concrete and abstract meanings. It also means the ability to easily encompass within. WASIAAaT is an an action that is completed. It means: the action of easily encompassing the object (Kulla shayin= everything) happened by the subject (third person singular)

kulla: every/ each
Note: KULLA 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. KULLA means every, or each.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
Fasaaktubuha: so I shall write it/ I shall mandate it
Note: Fa means so or therefore or then. SAAKTUBUHA is derived from 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. It also carries with it the significance of authority and near finality at times of a matter. SAAKTUBU is an action that will be completed. It means: the action of writing the object (HA= her pointing to mercy) by the subject (first person singular)

Lillatheena: to those who
Yattaqoona: act with consciousness/ with conscience
Note: YATTAQOON is derived from the root W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. YATTAQOO 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)

Wayutoona: and they bring about
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. In this area the WAW is used to begin a new sentence. YUTOONA is derived from the root Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. YOOTOONA is an action that is being completed or will be. It means: the action of bringing about the object (ALZZAKATA = the fruition/ the sharing) is happening or will be happening by the subject (third person plural)

Alzzakata: the fruition/ the nurture
Note: the root is Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. ALZZAKATA is what makes things bear fruit and nurture. In general the term takes the role of obligatory charity and it can be extrended to any form of sharing that helps the community thrive and prosper and be nurtured.
Waallatheena: and those who
Hum: themselves
biayatina: in Our signs/ with our signs
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of. NA means Us or our.
Yuminoona: bring about safety/ bring about trust
Note: YUMINOONA is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINOONA is an action that is being completed or will be completed. It means: the action of making safety and trust is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

7:155

Salaam all,

Waikhtara moosa qawmahu sabAAeena rajulan limeeqatina falamma akhathathumu alrrajfatu qala rabbi law shita ahlaktahum min qablu waiyyaya atuhlikuna bima faAAala alssufahao minna in hiya illa fitnatuka tudillu biha man tashao watahdee man tashao anta waliyyuna faighfir lana wairhamna waanta khayru alghafireena

The Aya says:
And Moses chose of his people seventy men to our appointed meeting. So when the tremble took them he said: “My nurturing Lord, if you willed you would have made them perish from before and me. Do you make us perish by what the shallow thinking amongst us did?! It is nothing but your test, you make go astray by it whoever You will and guide whoever You will. You are our guardian so provide protective cover for us and grace us and you are the best of protectors”.

My personal note:
Moses asks the question of whether Allah make others suffer because of the acts of the shallow thinking in the group do. There was no answer to the question but Moses did conclude that we are tested in so many ways and one of those ways is how we react to the acts of those are shallow and stupid in their acts. It suggests that the society needs to restrain the acts of those who do things in contrary to the teachings of Allah within reason and understanding and with lots of patience and forgiveness.

Translation of the transliterated words:
Waikhtara: and he chose
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. In this area the WAW is used to begin a new sentence. IKHTARA is derived from the root KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. IKHTARA is an action that is completed. It means: the action of chosing for oneself happened by the subject (third person singular pointing to Moses)
Moosa: Moses
Qawmahu: his people
Note: QAWMAHU is derived from the root 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 based on location rather than ideologiy or ideas. QAWMA means people of/ HU means his

sabAAeena: seventy
rajulan: men
Note: the root is R-J-L and it means legs. 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. RAJULAN means in this context: men or people

Limeeqatina: to our meeting/ to our appointed time and place
Note: LI means to or for. MEEQAT is derived from the root W-Qaf-T and it means a measure of timing. MEEQATI means the appointed time and so on. NA means ours.

Falamma: So when
Akhathathumu: took them/ hit them
Note: AKHATHATHUM is derived from the root Hamza-KH-TH and it means taking. AKHATHAT is an action that is completed. It means: the action of taking the object (HUM= them) happened by the subject (third person singular).
Alrrajfatu: the tremor/ the tremble/ the shaking
Note: the root is R-J-F and it means a tremor or tremble. It points to shaking because of whatever causes it as either extreme fear or sounds or tremble of the earth and so on. ALRRAJFATU is the shaking.

Qala: He (Moses) said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
rabbi: my 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 my nurturing Lord.
Law: if
Shita: You willed
Note: the root is Sh-Y-Hamza and it means entity. SHITA is an action that is completed that is derived from the root. It means that the action of entitying happened by the subject (second person singular). Therefore it means: you entitied and in this context, if you willed

Ahlaktahum: you (singular) mad them perish
Note: the root is H-L-K and it means dried and dead plant. This is the concrete and the abstract means death and perdition. AHLAKTA is an action that is completed. It means: the action of causing the object’s (HUM= them) death or perdition happened by the subject (second person singular).

Min: from
qablu: before
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.
Waiyyaya: and me
Atuhlikuna: do you make us perish?
Note: the root is H-L-K and it means dried and dead plant. This is the concrete and the abstract means death and perdition. ATUHLIKUNA is a question addressed to a singular. It means: do you make us perish?
Bima: by what
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. In this sentence it signifies tools of why they were taken.
faAAala: did/ they did
Note: FAAaLA is derived from the root F-Ain-L and it means doing. FAAaLA is an action that is completed. It means: the action of doing happened by the subject (third person plural)

Alssufahao: the stupid/ the rash/ the weak brained/ the weak thinkers/ /the shallow minded
Note: the root is S-F-H and it means weighing light or light weight and the light weight can conceptually cover all aspects. In the Qur’an, it is used to mean light weight in the mental and spiritual manner or otherwise. Here, the context points to mental power or mental and psychological power. ALSSUFAHAO are the weak brained/ the rash/ the weak thinkers and so on.

Minna: amongst us
in hiya illa: it is not but/ This is indeed
fitnatuka: your (singule) testing/ your trialing
Note: the root is F-T-N and it means in concrete form, the melting of Gold or silver in order to know the pure from the impure or the true from the fake. Therefore, in abstract, the word suggests an extreme test with hardship in it, or a burn with fire or even taking someone’s eyes with the glitter of the false Gold and silver. Here, it means the severe test or trial. FITNATUKA means your (singular) testing and trialing.
Tudillu: you make go astray/ you make lost
Note: the root is 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. TUDILLU is an action that is being completed or will be completed. It means: the actions of making the object (MAN TASHAO= whoever you will) loose the path, or becoming misguided is happening or will be happening by the subject (second person singular).

Biha: in them/ by them/ against them
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HA means them and it points to the signs. In here it denotes that the test may lead some people to go astray.
Man: whomever
Tashao: You entity/ You will
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. TASHAO is an action that is related to the root that is being completed or will be completed. It means: The entity is happening or will be happening by the subject (second person singular and points to God).
Watahdee: and you guide
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. In this area the WAW is used to begin a new sentence. TAHDEE is derived from the root t H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. TAHDEE is an action that is being completed or will be completed. It means: the action of guiding the object (man tashawo= whoever you will) is happening or will be happening by the subject (third person singular).

Man: whomever
Tashao: You entity/ You will
Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. TASHAO is an action that is related to the root that is being completed or will be completed. It means: The entity is happening or will be happening by the subject (second person singular and points to God).
Anta: you (singular)
Waliyyuna: our guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYUNA is either the one who is a guardian or the one who receives guardianship of another or both. In this context, guardian is the one that applies.

Faighfir Lana : so provide protective cover for us/ so forgive us
Note: FA means therefore or so or then. IGHFIR LANA is derived from the root IGHFIR is derived from the root GH-F-R or GHAIN-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOOR is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving. IGHFIR is a request addressed to a singular. It means: protect or cover. LANA means for us.

Wairhamna: and Grace us/ and Have mercy on us
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. In this area the WAW is used to begin a new sentence. IRHAMNA 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. IRHAMNA is a request addressed to a singular. It means: give us grace or have mercy on us.
Waanta: and you
Khayru: best of
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRU means: best of.
Alghafireena: the forgivers/ the protectors

Note: ALGHAFIREEN is derived from the root GH-F-R or GHAIN-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOOR is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving. ALGHAFIREEN are the ones that provide protective cover or forgive.

Salaam all and have a great day

Hussein

7:154

Salaam all,

Walamma sakata AAan moosa alghadabu akhatha alalwaha wafee nuskhatiha hudan warahmatun lillatheena hum lirabbihim yarhaboona

The aya says:
And when the anger abated from Moses he picked up the tablets and in their copy guidance and mercy to those who are in awe of their nurturing Lord.

My personal note:
This is a very important message and statement that the message of God is always a source of not only guidance but also mercy and Grace and a path to good life in the shadow of God’s love and in harmony with His path. May Allah always open our hearts to His messages and open our minds to understand them and take them at heart.

Translation of the transliterated words:
Walamma: and when
Sakata: calmed/ stopped/ abated
Note: the root is S-K-T and means not talking and conceptually it can be extended to not having activity and so on. SAKATA is an action that is completed. It means: the action of stopping happened by the subject (third person singular).
AAan: from
Moosa: Moses
Alghadabu: the anger/ the manifest displeasure
Note: GHADAB is derived from the root Ghain-Dhad-B and it means in one of the concrete meanings red or turning red. So, conceptually, it carries the meaning of revealing anger or displeasure. GHADAB means revealed anger/ displeasure.

Akhatha: He took/ he picked up
Note: AKHATHA is derived from the root Hamza-KH-TH and it means taking. AKHATHA is an action that is completed. It means: the action of taking the object (ALALWAHA= the tablets) happened by the subject (third person singular).

Alalwaha: tablets
Note: the root is L-W-Ha and it means in concrete the scapula on the back which is the bone that is wide and used for writing in the past. Conceptually, it is used for any sturdy material that is wide whether wood or bone or stone or whatever and can be used for writing on it. ALALWAHA are the tablets one which the message was written.
Wafee: and in
Nuskhatiha: it’s copy/ it’s version
Note: the root is N-S-KH and it means to write an exact copy or to write over as in replace. NUSKHATIHA means it’s copy or it’s version with the understanding that it is exact.
Hudan: Guidance
Note: HUDAN is derived from The root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. HUDAN is guidance or gift of guidance.
warahmatan: and Mercy
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. RAHMATAN 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. RAHMATAN is the womb-like mercy.
lillatheena hum: to those who
lirabbihim: to Their nurturing lord
Note: LI means to. RABBIHIM 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. RABBI is nurturing Lord of. HIM means them.
Yarhaboona: they fear/ they are in awe
Note: the root is R-H-B and it means fear mixed with admiration and so forth, closer to being in awe of something. YARHABOON is an action that is happening or will be happening. It means the action of fearing of being in awe is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

7:153

Salaam all,

Waallatheena AAamiloo alssayyiati thumma taboo min baAAdiha waamanoo inna rabbaka min baAAdiha laghafoorun raheemun

The Aya says:
And those who committed the bad deeds then they repented and made themselves safe (in Allah) after that, indeed your nurturing Lord after that is forgiving, merciful.

My personal note:
The Aya comes immediately after bringing the punishment for the people who took the calf for worship. It reminds us that it is never too late to repent and strengthen our safety and trust in Allah for He is indeed our Nurturer, protector and graceful, merciful helper always as we seek Him and return to Him. The only time that it is late is when death is present.

Translation of the transliterated words:
Waallatheena: and those who
AAamiloo: did/ produc/ madeed
Note: AAaMILOO is derived from the root Ain-M-L and it means doing or work. AAaMILOO is an action that is completed. It means: the action of doing or making happened by the subject (third person plural).

Alssayyiati: the bad deeds/ the ugly deeds
Note: ALSSAYYIATI is derived from the root S-Y-Hamza or S-W-HAMZA and it means hated word or deed or something. It can also conceptually mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. ALSSAYYIATI is the ugly events/ situations/ bad ones in this context.

Thumma: then
Note: this form of sequence allows for it to happen right away or after a good bit of time/space and so on.
Taboo: they repented/ they returned
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABOO is an action that is completed. It means: the action of repentance or ultimate return (to God) happened by the subject (third person plural).

min baAAdiha: after it
Note: Min means from but in this form of a statement it blends with the word that follows. BaAADIHA is derived from the root B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after. HA means her and it points to the ugly or bad deeds.
Waamanoo: and they made themselves safe (in Allah)/ and they trusted (in Allah)
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. AMANOO is derived from the root Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.

Inna: indeed
Rabbaka: your (singular) 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. KA means singular you.

min baAAdiha: after it
Note: Min means from but in this form of a statement it blends with the word that follows. BaAADIHA is derived from the root B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after. HA means her and it points to the repentance and trust in Allah.
Laghafoorun: indeed protectively covering/ indeed forgiving
Note: LA is for emphasis GHAFOOR is derived from the rootGH-F-R or GHAIN-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOOR is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving.
Raheemun: merciful/ provider of grace
Note: RAHEEM 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. RAHEEMis the provider of womb-like mercy or grace.

Salaam all and have a great day.

Hussein

7:152

Salaam all,

Inna allatheena ittakhathoo alAAijla sayanaluhum ghadabun min rabbihim wathillatun fee alhayati alddunya wakathalika najzee almuftareena

The Aya says:
Indeed those who took the calf (to worship) will reach them manifest displeasure from their nurturing Lord and humiliation in this life and as such we pay back the ones who make up falsehood.

My personal note:
The Aya is a reminder that when we concoct and make up things then we are going to be punished in this life and will be humiliated. May Allah protect us from making up false claims concerning Allah and His message.

Translation of the transliterated words:

Inna allatheena: those who/ indeed those who
Ittakhathoo: took/ took for themselves
Note: the root is Hamza-KH-TH and it means to take. ITTAKHATHOO is an action that is completed. It means: the action of taking the object (ALAAiJLA= the calf) happened by the subject (third person plural).
alAAijla: the baby cow/ the calf
Note: the root is Ain-J-L and it means speed and to be in a hurry. It is conceptually used for wheel as a source of speed. ALAAiJL means the baby cow and that is probably because it is born in a hurry and it hurries to stand very fast (and GOD knows best).
Sayanaluhum: will reach them/ will be reached
Note: the root is N-W-L and it means delivery of something or reaching of an entity to another. SAYANALUHUM is an action that will be completed. It means: the action of reaching the object (HUM= them) will be happening by the subject (GHADABUN-= anger/ manifest displeasure).

Ghadabun: manifest displeasure/ anger
Note: GHADABUN is derived from the root Ghain-Dhad-B and it means in one of the concrete meanings red or turning red. So, conceptually, it carries the meaning of revealing anger or displeasure. GHADABUN means revealed anger/ displeasure.

Min: from
rabbihim: Their nurturing lord
Note: RABBIHIM 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. RABBI is nurturing Lord of. HIM means them.
Wathillatun: and humiliation
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. THILLATUN is derived from the root TH-L-L and it means pliant to pressure. This takes the meaning of weakness and humiliation, but at times, it takes the meaning of humility and softness. The plane of thought decides the use of the word. THILLATUN in this context means humiliation.
Fee: in
alhayati : the life
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. ALHAYATI means the life.
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living. ALHAYATI ALDDUNYA means this life.
Wakathalika: and as such
Najzee: We compensate/ We pay back
Note: the root is J-Z-Y and it means compensation for action that can be good or bad. NAJZEE is an action that is happening or will happen in the future. It means: the action of paying back is happening or going to happen to the object (ALMUJRIMEEN= the criminals) by the subject (first person plural)
Almuftareena: the concoctors/ the makers of falsehood

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. ALMUFTAREEN are the ones that make up falsehoods.

Salaam all and have a great day.

Hussein