7:108

Salaam all,

WanazaAAa yadahu faitha hiya baydao lilnnathireena


The Aya says:
And he (Moses) pulled out his hand then there it was shining white for those who are looking.

My personal note:
The term BAYDA carries with it the meaning of white or light colored. It also carries with it shininess and smoothness. The people of tafsir relate to us that the hands became both shiny and white and that is different from the original skin color of Moses. It is related to us that Moses was a dark skinned “adam” man. Adam= color of the earth. It is important to point that the loss of pigment here is not a product of a disease process but a development that brings awe and admiration and beauty.

Translation of the transliterated words
WanazaAAa: and he pulled
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. NAZaAAa is derived from the root N-Z-Ain and it means pulling of an entity from it’s place or just pulling. NAZaAAa is an action that is completed. It means: the action of pulling the object (yadahu= his hand) happened by the subject (third person singular).

Yadahu: his hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADA means hand of. HU means him and points to Moses
Faitha: so then
Hiya: she /it
Baydao: white/ shining
Note: The root is B-Y-Dhad and it means white or shining. In concrete it points to eggs where the shell is light colored smooth and shining.
Lilnnathireena: to the watching
Note: LI means to or for. ANNATHIREEN 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. ALNNATHIREENA are the ones who are watching.

Salaam all and have a great day.

Hussein

7:107

Salaam all,

Faalqa AAasahu faitha hiya thuAAbanun mubeenun

The Aya says:
So, he (Moses) cast his staff and then it is a self evident snake.

My personal note:
In here, Moses did not need to have a give and take and his most effective communication is to cast the staff and let it speak for itself.

Translation of the transliterated words:
Faalqa: So, he cast/ He threw
Note: FA means then or therefrore or so. ALQA is derived from the root L-Qaf-Y and it means receiving as a concept which would be understood more specifically according to the sentence. Concrete uses of the word are a female that gets pregnant easily, therefore she received the sperm well. It is also used for the birds that hunt because they receive the prey easily and so forth. ALQA is an action that is completed. It means: the action of casting or throwing the object (AAaSAHU= his staff) happened by the subject (third person singular).
AAasahu: His staff/ his stick/ his cane
Note: the root is Ain-Sad-W and it means wooden stick/wooden staff for the concrete. For the abstract it means disobedience and resistance because the Stick is unbending. AAaSAHU means his staff/ stick/ Cane
Faitha: so then
Hiya: she/ it
thuAAbanun: snake
Note: The root is TH-Ain-B and it means the flowing of the water in the valley. THuAABAN is a snake and it could be related to the flowing water as in being long and wavy in movement and so on.
mubeenin: making clear/ clarifying/ self evident
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense.

Salaam all and have a great day.

Hussein

7:106

Salaam all,

Qala in kunta jita biayatin fati biha in kunta mina alssadiqeena

The Aya says:
He (pharaoh) responded: If you came with a sign then bring it if you are truthful.

My personal note:
Here, Pharaoh is trying to challenge Moses to bring his signs and prove that he is truthful

Translation of the transliterated words:
Qala: He (pharaoh) said/ communicated/ responded
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.
In: if
Kunta: you (singular) were
Note: the root is K-W-N and it means being. KUNTA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
Jita: you (singular) came
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JITA is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (second person singular)

biayatin with a sign
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. AYATIN means a sign
Fati: then come/ then bring
Note: FA means then or therefore or so. ATI is derived from the root 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. ATI is an order or a request addressed to a singular. It means: bring or come

Biha: in her/ with ehr
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 sign.
In: if
Kunta: you (singular) were
Note: the root is K-W-N and it means being. KUNTA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
Mina: of/ from/ amongst
Alssadiqeena: the truthful / people of truth
Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity. ALSSADIQEENA means the people of truth or the truthful.

Salaam all and have a great day.

Hussein

7:105

Salaam all,

Haqeequn AAala an la aqoola AAala Allahi illa alhaqqa qad jitukum bibayyinatin min rabbikum faarsil maAAiya banee israeela

The Aya says:
I am bound not to say, about Allah, except the truth. I did come to you (plural) with a clear proof from you nurturing Lord. Therefore send with me (O Pharaoh) the children of Israel.

The Aya says:
My personal note:
Moses continues his dialogue with Pharaoh and his people. He starts the dialogue addressing the plural but ends up giving a request to the singular. This could be that in his dialogue he is addressing the whole group but when it comes to the specific order to let the children of Israel go then he is addressing the person in authority.

The Aya says:
Translation of the transliterated words:

Haqeequn: bound/ obligated
Note: the root is Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). HAQEEQ carries the meaning of bound or obligated.

AAala: upon
An: that
la aqoola: I do not say/ I do not claim
Note: LA is for negation of the action that comes after. AQOOL is derived from the root Qaf-W-L and it means saying in any way possible. AQOOLA is a an action that is being completed or will be completed. LA AQOOLA means: I do not say or claim according to this context
Aaala: upon
Allahi: Allah
Illa: except/ if not
Alhaqqa: the binding truth/ the truth
Note: ALHAQQA 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.

The Aya says:
Qad: indeed/ it could just be a beginner of a sentence
Jitukum: I came to you
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JITUKUM is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (first person singular) to the object (KUM= plural you)

The Aya says:
bibayyinatin: with clear proof
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. BAYYINATIN is derived from the root B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. BYYINA means clear proof or clarifying entity and so on.
Min: from
rabbikum: your 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. KUM means plural you.
Faarsil: so send
Note: FA means then or so or therefore. ARSIL 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. ARSIL is an order or a request addressed to a singular. It means: send
maAAiya: with me
BAnee: Chidlren of
Note: the root is B-N-Y and it means building and it also mean son or child. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BANEE: means sone of or children of
Israeela: Israel (Jacob)

The Aya says:
Salaam all and have a great day.

Hussein

7:104

Salaam all,

Waqala moosa ya firAAawnu innee rasoolun min rabbi alAAalameena

The Aya says:
And Mose said:”O Pharaoh I am indeed an envoy from the nurturing Lord of all”

My personal note:
The WA that preceded the sentence is often used to start a sentence. It also does not have to mean that what comes after it occurred after what is mentioned before it. So linguistically the WAW does not have to signify a sequence in time or space. So, in the previous Aya, it talks about their destruction and we do know that Moses said what he said well before the destruction of Pharaoh and his people.

Translation of the transliterated words:
waqala: and he said/ communicated
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. 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).
Moosa: Moses
ya firAAawnu: O pharaoh
innee: I
Rasoolun: messenger/ envoy
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.

Min: from
Rabbi: nurturing Lord of
Note: RABBIis 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.
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

7:103

Salaam all,

Thumma baAAathna min baAAdihim moosa biayatina ila firAAawna wamalaihi fathalamoo biha faonuthur kayfa kana AAaqibatu almufsideena

The Aya says:
Then we sent Moses after them with Our signs to Pharaoh and the big group of his people. They then turn transgressed against them (the signs), so see (Muhammad) how was the consequence to the corruptors.

My personal note:
The Aya says that after all the previous groups came time when Moses went to Pharaoh and the consequence for Pharaoh and his followers was totally negative. The Qur’an mentions Pharaoh in the worst of light and so was his ending.

Translation of the transliterated words:
Thumma: then
Note: this could be immediate or it could be not immediate
baAAathna: We sent
Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. BaAATHNA is an action that is completed. It means: the action of sending the object (Moosa= Moses) happened by the subject (first person plural).

Min: from
baAAdihim: after them
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after. HIM means them
Moosa: Moses
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.
Ila: to/ towards
firAAawna: pharaoh
wamalaihi: his big supporters/ his elite/ his people
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. MALAIHI is derived from the root M-L-Hamza and it means full or fullness. MALAI in this context points to the big group. HI means him and points to Pharoah.

Fathalamoo: so they acted unjustly/ so they transgressed against
Note: FA means so or therefore or then. THALAMOO is derived from the root THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THALAMOO is an action that is completed. It means: the action of acting unjustly or transgressing happened by the subject (third person plural)

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 the strength of transgression against the signs.
Faonuthur: So look (singular)/ so contemplate
Note: FA means so or therefore or then. Onthur 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. ONTHUR is an order addressed to a singular. It means: watch or see or observe

Kayfa: how
Kana: was/ happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular or plural). This in turn means: He/ they was or He/ they happened to be
Aaaqibatu: ending of/ final consequence of/ the final outcome
Note: the root is Ain-Qaf-B and it means back of foot. This is the concrete meaning and it is used to mean end, back or behind including the consequence of a person’s action and it can also mean obstacle. AaaQIBATU means ending of/ final consequence of
almufsideena: the ones causing harm/ causing damage/ corruptors
Note: ALMUFSIDEEN, the root F-S-D and it means becoming damaged for the action and damage for nouns. It is used for damage or harm or lack of benefit. ALMUFSIDEENA are the ones causing damage or harm or lack of benefit.

Salaam all and have a great day

Hussein