7:146

Salaam all,

Saasrifu AAan ayatiya allatheena yatakabbaroona fee alardi bighayri alhaqqi wain yaraw kulla ayatin la yuminoo biha wain yaraw sabeela alrrushdi la yattakhithoohu sabeelan wain yaraw sabeela alghayyi yattakhithoohu sabeelan thalika biannahum kaththaboo biayatina wakanoo AAanha ghafileena

The Aya says:
I will move away from my signs those who act arrogantly in the land without right and if they see each sign they do not trust in it and if they see the right path they do not adopt it and if they say the path of destruction they take it as their path. That is because they declared our signs untrue and their attention was away from them.

My personal note:
This Aya brings about the importance of being humble as we live this life for arrogance without right is the main reason for a person to live a misguided life while humility and paying attention to the path of Allah is the rout that leads us to safety and happiness in this life and the next. May Allah guide us to the right path always.

Translation of the transliterated words:
Saasrifu: I will move/ I will manage
Note: the root is Sad-R-F and it means: the moving or managing of an entity. SAASRIF is an action that will be completed. It means: the action of making the object (AAaN AYATIYA= From my signs) managed or moved will be happening by the subject (first person singular).

AAan: from/ away from
ayatiya: My signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of. YA means mine
Allatheena: those who
Yatakabbaroona: act haughtily/ act arrogantly
Note: YATAKABBAROONA is derived from the root K-B-R and it means big in quality or quantity or any other feature that denotes bigness. YATAKABBAROONA is an action that is being completed or will be completed. It means: the action of making one-self bigger is happening or will be happening by the subject (third person plural). Here, the making oneself bigger is more of acting bigger than one deserves and that is arrogance and haughtiness.

fee: in
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.
Bighayri: by other than/ without
Alhaqqi: the binding truth/ the binding right
Note: ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.
Wain: and if/ including if
yaraw: they see
Note: YARAW is derived from the root is R-Hamza-Y and it means viewing or seeing. YARAW is an action that is being completed or will be completed. It means: the action of seeing the object (KULLA AYATIN= every sign) is happening or will be happening by the subject (third person plural)
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.
Ayatin: sign
Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATIN means sign.
la yuminoo: do not trust/ do not make themselves safe (In Allah)
Note: LA is for negation of the action that comes next. YUMINOO 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. LA YUMINOO is a negation of action that is happening or will be happening. It means the action of not becoming safe or trusting is happening by the subject (third person plural).
Biha: in it/ by it
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.
Wain: and if/ including if
yaraw: they see
Note: YARAW is derived from the root is R-Hamza-Y and it means viewing or seeing. YARAW is an action that is being completed or will be completed. It means: the action of seeing the object (SABEELA ALRRUUSHDI= path of wisdom) is happening or will be happening by the subject (third person plural.

sabeela: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELA is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Alrrushdi: the correctness/ the wisdom/ the appropriateness
Note: R-SH-D and it means being on the correct path or in the right path or just being correct or right. RUSHDAN is rightness in thoughts and actions.
La yattakhithoohu: they do not take it
Note: LA is for negation of the action that comes next. YATTAKHITHOOHU is derived from the root Hamza-KH-TH and it means to take. YATTAKHITHOO is an action that is completed. It means: the action of taking the object (HU= him/it) happened by the subject (third person plural).

sabeelan: a path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELAN is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Wain: and if
yaraw: they see
Note: YARAW is derived from the root is R-Hamza-Y and it means viewing or seeing. YARAW is an action that is being completed or will be completed. It means: the action of seeing the object (SABEELA ALRRUUSHDI= path of wisdom) is happening or will be happening by the subject (third person plural.

sabeela: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELA is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Alghayyi: the misguidance/ the demise
Note: the root is GH-W-Y or Ghain-W-Y and it means the wrong path or the lost path or just the wrong and it also can means the way that leads to demise and failure. ALGHAYY is the misguidance and also the demise at the same time.
yattakhithoohu: they take it
Note YATTAKHITHOOHU is derived from the root Hamza-KH-TH and it means to take. YATTAKHITHOO is an action that is completed. It means: the action of taking the object (HU= him/it) happened by the subject (third person plural).
sabeelan: a path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELAN is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Thalika: that
Biannahum: by them/ because they
Kaththaboo: they declared untrue/ they rejected
Note: KATHTHABOO is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. KATHTHABOO is an action that is completed. It means: the action of making an object (Bialhaqqi= in the binding truth/right) untrue happened by the subject (third person plural). In this context, “making the binding truth untrue” means actually declaring it untrue or denying truthfulness or strongly rejecting it . 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.
Wakanoo: and they happened to be/ they were/ including they were
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. KANOO is derived from the root 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 personal plural). This in turn means: they were or they happened to be
AAanha: from it/ from them
Ghafileena: ignoring/ not paying attention
Note: GHAFILEENA is derived from the root is GH-F-L and it means not paying attention. GHAFILEENA are the ones who are not paying attention

Salaam all and have a great day.

Hussein

7:145

Salaam all,

Wakatabna lahu fee alalwahi min kulli shayin mawAAithatan watafseelan likulli shayin fakhuthha biquwwatin wamur qawmaka yakhuthoo biahsaniha saoreekum dara alfasiqeena

The Aya says:
And We wrote for him on the tablets from everything advice, and distinction to everything. So, take it (O Moses) by power and order your people to take by the best of it. I will show you (plural) the house of the ones who drifted from the path.

My personal note:
The term “order your people to take by the best of it” brings about the potential question of since all of it is good or great then what is the best of it? There may be several answers to this kind of question but one of the angles is that religious instruction is not narrow. So, there is a potential for a good act or a better at the same time but we cannot do both at the same time. This statement gives us instruction to do the better rather than do the lesser good. Other situations could be between avoiding a bad act or a worse act and one cannot avoid the worse act except by doing the less bad and so on. So, this kind of instruction in a sense orders us to take the instruction and look at the situation at hand and make the best choice in light of both. It tells us that religious instruction is not as rigid as many people fanatically religious or anti-religious, make it to be.

The other question is what is the: “house of the drifters from the path” and in here there are two potential understandings that are not mutually exclusive and they are:
1- They are going to see the land of the people who were misguided and therefore drifted from the path.
2- That on the day of Judgement they will see where the drifters from the path will end while the ones that stay on the straight path will end in the better place.

Translation of the transliterated words:
Wakatabna: and We wrote
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. KATABNA 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. KATABNA is an action that is completed. It means: the action of writing is finished by the subject (first person plural)
Lahu: for him/ to him
Fee: in/ on
Alalwahi: 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. ALALWAHI are the tablets one which the message was written.
Min: of/ from
kulli: every/ each
Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.
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
mawAAithatan: advice/ soft warning/ advising
Note: the root is W-Ain-THA and it means advice or advising and it can include a soft warning of some consequences as well as reminders of rewards and so forth. MAWAAiTHATAN means advice.

Watafseelan: and detailing/ and clear distinction
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. TAFSEELAN is derived from the root F-Sad-L and it means what makes the two things or more distinguishable from one another. This can be because of separation or because of joint or change of color or angle and so on. The action is more of distinction.
likulli: to every/ each
Note: LI means to or for. KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.
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
Fakhuthha: so take it
Note: FA means so or then or therefore. KHUTH is derived from the root Hamza-KH-TH and it means to take. KHUTH is an order addressed to a singular. It means: take. HA means her and it points to what was written on the tablets.
Biquwwatin: by power/ strength/ with power / strength
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. QUWWATIN is derived from the root Qaf-W-Y and it means to become strong for the verb and Strong for the noun. QUWWATIN means strength.
Wamur: and order
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. MUR 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. MUR is an order or a request addressed to an individual to order.
Qawmaka: your 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/ KA means your

Yakhuthoo: they take/ to take
Note: YAKHUTHOO is derived from the root Hamza-KH-TH and it means taking. YAKHUTHOO is an action that is being completed or will be completed. It means: the action of taking the object (BIAHSANIHA= by best of it) is happening or will be happening by the subject (third person plural).

Biahsaniha: by best of it/ by most beautiful of it
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. AHSANIHA is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. AHSANIHA means best of it or more beautiful of it.
Saoreekum: I will show you (plural)
Note: the root is R-Hamza-Y and it means viewing or seeing. SAOREE is an action that will be happening. It means: the action of making the object (KUM- plural you) see will happen by the subject (first person singular).

Dara: home of
Note: DARA is derived from the root D-W-R and it means to circle around. Conceptually it can be used for a house or any entity that may have a circle around it or that surrounds an entity and so on. DARA in this context means house of.

Alfasiqeena: the ones who drift from the path

Note: FASIQEENA is derived from the root F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to

Salaam all and have a great day
Hussein

7:144

Salaam all,

Qala ya moosa innee istafaytuka AAala alnnasi birisalatee wabikalamee fakhuth ma ataytuka wakun mina alshshakireena

The Aya says:
He (Allah) said: “O Moses I have selected you above the people for my messages and for my speech. Therefore take what I gave you and be among the thankful”.

My personal note:
The BI that preceded risalati= my messages and Kalami= my speech signifies close linkage with the act of selection of Moses. This could be selecting by the speech and messages and it also could also means that he was specifically selected to receive the two and it could be the combination of the two and more.

The Aya ends up by asking Moses to be amongst the thankful. Here, one is to understand that thanking is through words, in the heart and in actions as well.

Translation of the transliterated words:
Qala: He (Allah) 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.
ya moosa: O Moses
innee: I
istafaytuka: chose you (singular)/ I picked you/ selected you
Note: the root is Sad-F-W and it means clear and non turbid. In concrete it is the water that goes through the siv, therefore becomes clear of impurities. In abstract, it means clarity, purity and choice, as well as meanings of that genre. ISTAFAYTU is an action that is complete that is derived from the root. It means that the action of making the object purified or chosen was done by the subject for the subject’s purpose or purposes (first person singular pointing to Allah). The object is KA which is a singular you pointing to Moses.
AAala: above
alnnasi: the people
Note: the root is Hamza-N-S and it means socializing. ALNNAS means the people or humans.
Birisalatee: by my messages/ with my messages
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. RISALATI 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. RISALATI means messages.
Wabikalamee: and my words/ speech
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. 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. KALAMEE is derived from the 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. KALAMEE means my words or my speech.
Fakhuth: so take
Note: FA means so or then or therefore. KHUTH is derived from the root Hamza-KH-TH and it means to take. KHUTH is an order addressed to a singular. It means: take.

Ma: what
Ataytuka: I brought you/ I made come to you/ I gave you
Note: ATAYTUKA 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. ATAYTU is an action that is completed. It means: the action of making the object (MA=what) come to another object (KA=singular you) happened by the subject (first person singular).

Wakun: and be
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. KUN is derived from the root K-W-N and it means being. KUN is an order or request addressed to a singular. It means: Be

Mina: of/ from
Alshshakireena: the thankful/ the gracious

Note: the root is SH-K-R and it means thanking. ALSHSHAKIREENA are the ones who are thankful


Salaam all and have a great day.

Hussein

7:143

Salaam all,

Walamma jaa moosa limeeqatina wakallamahu rabbuhu qala rabbi arinee anthur ilayka qala lan taranee walakini onthur ila aljabali faini istaqarra makanahu fasawfa taranee falamma tajalla rabbuhu liljabali jaAAalahu dakkan wakharra moosa saAAiqan falamma afaqa qala subhanaka tubtu ilayka waana awwalu almumineena

The Aya says:
And when Moses came to our appointed time and His nurturing Lord spoke to him, he (Moses) said: “O my Nurturing Lord, make me see so I can look at You.” He responded: “You will never see me, but look at the mountain. So, if it stayed in it’s place then you will see me.” So, when His nurturing Lord revealed Himself to the mountain, it made it levelled/ cumbled, and Moses collapsed in shock. So, when he woke up he said: “Glorified are You, I repent to you and I am foremost amongst the ones who make themselves safe.”

My personal note:
The Aya brings about several points and questions. The Aya does bring about that Moses will not be able to see His Lord, not because of the impossibility of seeing his Lord but because of two factors:

1- That Allah places a barrier to prevent us from seeing Him
2- That We will not be able to deal with the greatness of the sight.

The other question is how would one understand the term “You will never see Me”. It can be understood that we will never see Allah in this life and the next life. It also can be understood that it applies only to this life but not necessarily to the next life when our constitution may be able to deal with the greatness of the sight.

In any case this excludes seeing Allah with our eyes in this life but does not necessarily extend to the vision in the heart and so on. This is an important rule and guidance for a Muslim that any pretender to be Allah and that is seen by the eyes in this life is then a pretender and cannot be God himself.

Translation of the transliterated words:

Walamma: and when
jaa moosa: Moses came
Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAA is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (MOOSA=Moses).

Limeeqatina: to our appointed time
Note: LI means to. 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 us.

Wakallamahu: and talked 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. 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. KALLAMAHU is derived from the 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. KALLAMA is an action that is completed. It means: the action of talking or addressing the object (HU=him pointing to Moses) happened by the subject (RABBUHU= His nurturing Lord)
Rabbuhu: his nurturing Lord
Note: RABBUHU 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. HU means him.

Qala: He 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
RABBI is derived from 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 here means my Nurturing Lord. He is addressing his lord.
Arinee: make me see
Note: the root is R-Hamza-Y and it means viewing or seeing. ARINEE is an order or a request addressed to a singular. It means: make me see.

Anthur: I look/ I observe
Note: the root is N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting or given time. ANTHUR is an action that is happening or will be happening. It means: the action of looking or watching or observing is happening or will be happening by the subject (first person singular)

Ilayka: at You/ towards You
Qala: He 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.
Lan: never
Taranee: will you see Me
Note: the root is R-Hamza-Y and it means viewing or seeing. TARANEE is an action that is happening or will be happening. It means: the action of seeing (the object EE= me) is happening or will be happening by the subject (second person singular).
Walakini: however
Onthur: look
Note: 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

Ila: at/ towards
Aljabali: the nountain
Note: the root is J-B-L and it means mountain for concrete and is used for anything that is used as an anchor. Conceptually it may be used for something put together and so on. ALJABALI means the mountain.
Faini: so if
Istaqarra: it stayed stable/ it reached stability/ it settled
Note: ISTAQARR is derived from the root Qaf-R-R and it means in one concrete form, the food or drink that remains in the pot after it was utilized. Then in a conceptual manner, it takes the meaning of settling and being stable as well as cooling, since it will cool down with time, but also because coolness is a sign of something settled. ISTAQARRA is an action that is completed but here it is a response to a conditional. FAINI ISTAQARR means: So, if it settled

Makanahu: it’s place
Note: the root is K-W-N and it means being. MAKAN points to time or place of being. MAKANA here means in place of. HU means him and it points to the mountain.

fasawfa taranee: then you sill see me
Note: FASAWFA means then and points to future action. TARANEE is derived from the root R-Hamza-Y and it means viewing or seeing. TARANEE is an action that is happening or will be happening. It means: the action of seeing (the object EE= me) is happening or will be happening by the subject (second person singular).
Falamma: So when
Tajalla: He revealed Himself
Note: the root is J-L-Y or J-L-W and it means removal of anything that stands in the way or some sort. TAJALLA is an action that is completed. It means: the action of revealing happened by the subject (third person singular) of itself. In this context it carries the meaning that the subject removed any thing that prevents the other entity from seeing the subject.
Rabbuhu: his nurturing Lord
Note: RABBUHU 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. HU means him.
Liljabali: to the mountain
Note: LI means to. ALJABAL is derived from the root J-B-L and it means mountain for concrete and is used for anything that is used as an anchor. Conceptually it may be used for something put together and so on. ALJABALI means the mountain
jaAAalahu: He made it/ transformed it/ formed it into
Note: JaAAaLA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLA is an action that is completed. It means: the action of transforming or making the the object (HU= him and points to the mountain) by the subject (third person singular pointing to Allah).
Dakkan: rubble/ levelled to the ground.
Note: The root is D-K-K and it means that something is broken down so it is levelled to the ground or turned into rubble. DAKKAN means levelled to the ground or turned into rubble
Wakharra: And he dropped/ and he collapsed
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. KHARRA is derived from the root KH-R-R and it means in concrete that sound of the water as it flows from high point to low point. Conceptually it is used for anything that drops from a high point to a low point either through falling or dropping or collapsing and so on. KHARRA is an action that is completed. It means: the action of dropping or collapsing happened to the subject (third person singular pointing to Moses)
Moosa: Moses
saAAiqan: shocked
Note: the root word here is Sad-AIN-Qaf and it means to shout/to cry/to make a loud sound and all are associated with danger and a potential for death. SSAAiQA is the one that produces this sound which can be the very severe lightning/ thunderbolt. However, other things as an explosion can cause that as well. SSAAiQA has the potential of being lethal, or is lethal in much of the time. SaAAiQAN means shocked or killed and so on.
Falamma: So when
Afaqa: he woke up/ he rose up
Note: the root is F-W-Qaf and it means above or rising (aboving). This is used for waking up from sleep because it is a form of rising, but it is also used in many other forms according to the plane of thought of the sentence. AFAQA is an action that is completed. It means the action of waking up or rising happened by the subject (third person singular).

Qala: He 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.
Subhanaka: glorified are You (singular)
Note: the root is S-B-Ha and it gives the concrete meaning of swimming above the water or any smooth unhindered motion above an entity or a surface. When it is used for God, it carries the meaning of God being above any entity and unhindered by it. Basically what Glorification or exaltation of God constitutes. In this case, it also carries the meaning of being above and beyond what comes next.

Tubtu: I repented/ I 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. TUBTU is an action that is completed. It means: the action of repentance or ultimate return (to God) happened by the subject (first person singular).

Ilayka: to you (singular)/ towards you
Waana: and I
Awwalu: first/ most ultimate/ on the front/ foremost
Note: AWWAL is derived from the root 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. AWWALU means first of or first amongst or most ultimate of or foremost.

Almumineena: the ones who bring safety/ trust

Note: ALMUMINEENA 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. ALMUMINEENA means: those who cause safety and trust to themselves and others.

Salaam all and have a great day.

Hussein