7:170

Salaam all,

Waallatheena yumassikoona bialkitabi waaqamoo alssalata inna la nudeeAAu ajra almusliheena

The Aya says:
While those who hold tight to the book including maintain the ritual prayer, We indeed do not let go the reward of the do gooders.

My personal note:
This Aya brings into perspective the important criteria for receiving the promise of forgiveness from God and that it is linked to adhering to the book of God and maintaining the ritual prayer. That is why Muslim scholars insist on the utmost importance of maintaining the ritual prayer.

Translation of the transliterated words:

Waallatheena: while those who
Yumassikoona: hold on tight
Note: the root is M-S-K and it means skin or leather. This is the concrete meaning of the word. The concept is holding onto something or someone, very much as the skin is held together or as the skin is the organ of the body that is held usually. YAMASSIKOONA is an action that is happening or will be happening. It means: the action of holding tight to the object (BIALKITABI- by the book) is happening or will be happening by the subject (third person plural)
Bialkitabi: by the book/ in the book
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. AlKITAB 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. ALKITABI means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.

Waaqamoo: and they established/ and they kept upright/ and they maintained/ including they maintained
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. AQAMOO is derived from the root Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. AQAMOO is an action that is completed. It means: the action of establishing or keeping upright or maintaining happened by the subject (third person plural)

Alssalata: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
Inna: We/ We indeed
La nudeeAAu: do not make lost/ Do not let go/ We do not abandon
Note: LA is for negation of the action that comes after. NUDeeAAu is derived from the root Dhad-Y- Ain and it means in one concrete form loosing something or abandoning it. In another concrete form it takes the meaning of work for living as in farming or industry and so on. The two meanings are related in the fact that they are opposites and that happens in Arabic. The context of the sentence defines which of the meanings is to be used. In the Qur’an, the abandon or loss is the meaning that was used almost exclusively, including here. NUDeeAAu is an action that is happening or will be happening. It means: the making lost or abandoned of an object (AJRA= compensation of) is happening or will be happening by the subject (first person plural).
Ajra: compensation of/ reward of
Note: AJRA is derived from the root Hamza-J-R and it means compensation for work done. AJRA means compensation of work or just compensation or reward.
Almusliheena: the ones who do good deeds/ who do acts to benefit others/ the do gooders
Note: ALMUSLIHEENA is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ALMUSLIHEENA then here are the ones who do the deeds of goodness/ benefit and that would be the definition of the righteous.


Salaam all and have a great day

Hussein

7:169

Salaam all,

Fakhalafa min baAAdihim khalfun warithoo alkitaba yakhuthoona AAarada hatha aladna wayaqooloona sayughfaru lana wain yatihim AAaradun mithluhu yakhuthoohu alam yukhath AAalayhim meethaqu alkitabi an layaqooloo AAala Allahi illa alhaqqa wadarasoo ma feehi waalddaru alakhiratu khayrun lillatheena yattaqoona afala taAAqiloona

The Aya says:
So came after them a lesser quality offspring who inherited the book, they take the enticement of this lower life and they say we will be forgiven and if another similar enticement comes they take it. Was not the oath of the book taken upon them that they do not say about Allah except the binding truth?! And they studied what is in it (the book). And the next life is better for those who act consciously (of Allah), will you (plural) not contemplate?!

My personal note:
The term KHALF talks about the group that comes after and is of lesser quality than the predecessor in general in the usage of the Qur’an.
One question comes here is whether the above statements are similar to what Muslim scholars say that a Muslim who has a grain of Iman in his/ her heart may or may not enter Hell but if he/she entered hell they will at some point be released from it as opposed to the person who does not have the grain of Iman in their hearts. The answer to this question is from different angles:
1- The above statement is pointing to a group that felt that they will be forgiven by virtue of their family tree whereas islamically the family tree cannot gurauntee forgiveness.
2- Islamically some Muslims will have to pay for their sins accordingly but that their sins do not make them deserving of eternal life in Hell as opposed to other sins.
3- That for the muslim to be in that group he or she will have to still adhere to a belief and action that makes him or her deserving of that outcome and therefore they should not take anything for granted because if their beliefs and actioins make them nondeserving of that outcome they will not get out of hell. So a Muslim should never be complacent in feeling that he or she will be forgiven or may come out of Hell eventually. This is the main point of this Aya is to get people to act to the best of their ability and potential and move away from complacency.

Translation of the transliterated words:
Fakhalafa: so came after/ so came behind
Note: FA means thereofore or so or then. KHALAFA is derived from the root KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. KHALAFA is an action that is completed. It means: the action of coming behind happened by the subject (third 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. BaAADIHIM here means: after them.

Khalfun: a poor follower/ a poor offspring/ a come after/ a left behind/ a lesser quality offspring
Note: the root is KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. KHALF is a term that is generally negative for the ones that come after.
Warithoo: they inherited
Note: the root is W-R-TH and it means inheritance or inheriting. WARITHNOO is an action that is completed. It means the action of inheriting the object (ALKITAB= the book) happened by the subject (third person plural)

alkitaba : the book/ the documentation
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABA means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
yakhuthoona: they take
Note: YAKHUTHOONA is derived from the root Hamza-KH-TH and it means taking. YAKHUTHOONA is an action that is being completed or will be completed. It means: the action of taking the object (AARADA= offering of) is happening or will be happening by the subject (third person plural).
AAarada: presentation/ offering / enticement of
Note: the root is Ain-R-Dhad and it means width. As a conceptual meaning it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. AAaRADA in this context points to what comes across of offering. Enticement/ presentation.
Hatha: this
Aladna: the closer/ the short term
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. ALADNA is the closer or the short term.

Wayaqooloona: and they will say/ and they say/ they claim
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. YAQOOLOONA is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLOONA is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural).

Sayughfaru lana: will be forgiven for us/ will be forgiven for us
Note: SAYUGHFARU 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. SAYUGHFARU is an action that will be completed. It means: the action of protectively covering for the object or forgiving the object (LANA= for us) will happen by an undeclared subject.
Wain: and if
Yatihim: comes to them
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. YATI is an action that is being completed or will be completed. It means: the action of coming is happening or will be happening by the subject (AAaRADUN= enticement) to the object (HIM= them).

AAaradun: presentation/ offering / enticement
Note: the root is Ain-R-Dhad and it means width. As a conceptual meaning it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. AAaRADUN in this context points to what comes across of offering. Enticement/ presentation.
Mithluhu: similar to it
Note: the root M-TH-L and it means similitude or similar. MITHLU means similitude of or similar to. Conceptually, it can also be understood as the example of or equal to. HU means him and it points to the enticement.

Yakhuthoohu: : they take him/ it
Note: YAKHUTHOOHU 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 (HU= him and it points to other offer) is happening or will be happening by the subject (third person plural).

Alam: did not?/ was not
yukhath: take
Note: YUKHATH is derived from the root Hamza-KH-TH and it means taking. YUKHATH is an action that is being completed or will be completed. It means: the action of taking the object (MEETHAQU=covenant/ strong assurance) is happening or will be happening by an undeclared subject.
AAalayhim: upon them
Meethaqu: oath of/ assurance of/covenant of
Note: MEETHAQ is derived from the root W-TH-Qaf and it means in concrete terms, the secure tying of a knot or the pasture that has lots of grass and therefore is assured of providing enough nutrition. So, the other meanings of the term are assurance and security. MEETHAQU is assurance of or trust and security of or covenant of.
Alkitabi: the book/ the documentation
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABI means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
An: that
La yaqooloo: they do not say
Note: LA is for negation of the action that comes next. YAQOOLOO is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLOO is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person plural).

AAala: upon/ about
Allahi: Allah
Illa: except/ if not
alhaqqa: the binding truth/ the binding right
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.
Wadarasoo: and they studied
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. DARASOO is derived from the root D-R-S and it means stepping over an entity back and forth. This is the concrete meaning and it is used in a conceptual manner in many ways. When it is applied to going over a book back and forth as in this example, then it takes the meaning of studying it deeply. DARASOO is an action that is completed. It means: the action of studying happened by the subject (third person plural).

Ma: what
Feehi: in it
Waalddaru: and the home/ while the home
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. ALDDARU 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. ALDDARU in this context means the house of or the home of.

Alakhiratu: the remaining/ the next 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.

Khayrun: better

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. KHAYRUN means: better or best.
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)
Afala: so why not?
taAAqiloona: you (plural) contemplate
Note: the root is Ain-Qaf-L and it means tying the animal so that it does not go away. This is the concrete word, but it is also used for any restraint or tying. The word is used for brain or thinking appropriately. That could be because either that one who thinks appropriately is restraining his thoughts from going astray, or that he is tying things together or both. TaAAQILOONA is an action that is being completed or will be completed and that is derived from the root. It means: the action of thinking/ contemplating appropriately or with restraint, is happening or will be happening by the subject (second person plural).

Salaam all and have a great day

Hussein

7:168

Salaam all,

WaqattaAAnahum fee alardi omaman minhumu alssalihoona waminhum doona thalika wabalawnahum bialhasanati waalssayyiati laAAallahum yarjiAAoona

The Aya says:
And We divided them in the land into followers of different disciplines. Some of them are beneficent and some are short of that. And We tested them with the good and bad perhaps they return.

My personal note:
This Aya continues the previous Aya and that the people of Moses are not a monolith but followers of different discieplines of thought and conduct ranging from the righteous to the less so. I did translate the term OMAM as followers of discipline because OMMA seems to carry a discipline or ideology or thought process that people of the same group follow.

The Aya also brings about the issue that they as well as the rest of the humans will be tested by the good and bad times as ways for us to contemplate on our relationship with God and perhaps those tests will brings us back closer to Allah, amen.

Translation of the transliterated words:
WaqattaAAnahum: and We cut them/ and We divided them/ and We dispersed them
Note: WA in here is to start a sentence. QATTaAANAHUM is derived from the root Qaf-Tta-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. In this sentence, it is used more to mean dividing. QATTaAANA is an action that is completed. It means: the action of cutting the object (HUM= them, the people of Moses) happened by the subject (first person plural).
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.
Omaman: nations/ groups/ movements/ followers of different disciplines
Note: OMAM is plural pf OMMA. 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.
Minhumu: amongst them
Alssalihoona: the righteous/ the beneficient
Note: ALSSALIHOONAis derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ALSSALIHOONA then here are the ones who do the deeds of goodness/ benefit and that would be the definition of the righteous.

Waminhum: and amongst hem
Doona: short of / below of
Note: The root is D-W-N and it means short of someone or something. It can also mean lower than at times depending on the plane of thought of the sentence. DOONA means short of or below of.
Thalika: that
Wabalawnahum: And We tested them
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. BALAWNAHUM is derived from the root B-L-Y or B-L-W and it means test or testing. BALAWNAHUM is an action that is completed. It means: the action of testing happened of the object (HUM=them) by the subject (first person plural).

Bialhasanati: by the good ones/ the beautiful ones/ the good times
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 how they were tested. ALHASANATI is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. ALHASANATI is the beautiful with the understanding that it is a word or act or deed or situation. In this context it points to the good times and easy living and so on

waalssayyiati: and the bad ones/ the ugly ones/ the bad times
Note: WA in here serves as a contrast to the previous word that preceded. 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.
laAAallahum: perhaps they
yurjaAAoona: they return
Note: the root is R-J-Ain and it means returning. YURJaAAooNA is an action that is being completed or will be completed. It means: the action of returning the object (third person plural) is happening or will be happening by an undeclared subject.


Salaam all and have a great day.

Hussein

6:167

Salaam all,

Waith taaththana rabbuka layabAAathanna AAalayhim ila yawmi alqiyamati man yasoomuhum sooa alAAathabi inna rabbaka lasareeAAu alAAiqabi wainnahu laghafoorun raheemun

The Aya says:
And as your nurturing Lord announced/ allowed that He will indeed send upon them who will make them suffer greatly until the day of resurrection. Indeed your nurturing Lord is quick in punishment and is certainly forgiving, merciful.

My personal note:
The Aya starts with the term TAATHTHANA and this term can carry two meanining that are not mutually exclusive:

1- Allowing and permitting something to happen of His own Volition
2- Announcing and making it known

The statement that followed is basically an announcement and also a prediction into the future that there will always be bouts of persecution to this group until the day of resurrection. Some important clarifications need to be made here:
1- The persecution will come in bouts.
2- The group will also survive till the day of resurrection.
3- The Aya does not declare the persecutors as good people or righteous people. It just says that Allah will send upon them people who will persecute them. So, one should not and cannot conclude that the persecutors are righteous. Those persecutors have to be judged by their actions and whether they are consistent with Allah’s rulings or not.
4- The Muslims are ordered to leave that group alone and not persecute them as long as they maintained their end of the covenant with the muslims intact. They also should provide them with shelter in case they were persecuted by non muslims.
5- The Aya seems to suggest that those episodes of persecution are forms of punishment for sins and that they can be reversed and quickly through repentance and so forth. In this is a lesson to any other group in the world is that they may be persecuted as a form of punishment for sins and the persecution will be lifted once the sin is taken out.

Translation of the transliterated words:


Waith: and as
Taaththana: announced/ approved
Note: TAATHTHANA is derived from the root is Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. TAATHTHANA is an action that is completed. It means the action of making heard or approved happened by the subject (thrid person singular).

rabbuka: 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. RABBU is nurturing Lord of. KA means singular you.
layabAAathanna: He will send
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. LAYABAAaTHANNA is an action that is happening or will be happening. It means the action of sending is happening or will be happening by the subject (third person singular) with emphasis.
AAalayhim: upon them
Ila: towards/ until
yawmi: day when/ day of
Note: YAWMI is derived from the root Y-W-M and it means day. YAWMI means day of or day when.
Alqiyamati: the standing/ the rising/ the resurrection
Note: the root is Q-W-M and it means standing upright. ALQIYAMATI is the standing upright or upright standing. This is a term that is used for the day of judgment because we all stand in front of GOD. YAWMI ALQIYAMATI is the judgment day.
Man: who
Yasoomuhum: shows them/ makes them experience
Note: the root of the word is S-W-M or S-Y-M and it means to show for the verb and Showing for the noun. It is used for the tradespeople that show their trade that is put for sale. YASOOMUHUM is a an action that is happening or will be happening. It means: the action of making the object (HUM=them) experience or see is happening or will be happening by the subject (third person singular).
Sooa: worse of/ ugly of
Note: SOOA is derived from the root S-Y-Hamza or S-W-HAMZA and it means hated word or deed. 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. SOOA is something hated and that points to harm or injury and so on.

alAAathabi: the torture/ the 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.
Inna: indeed/ beginning of a statement
Rabbaka: your 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.
lasareeAAu: quick/ speedy
Note: the root is S-R-Ain and it means quick and fast. The concrete words related to this root include the neck and the back of the horse where one taps to make them go faster. MASAReeAAu means fast or quick with emphasis.
alAAiqabi: the punishment/ the consequence
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. ALAAiQABI here is the consequence and in this context, it is pointing to punishment as a consequence of our bad actions.
Wainnahu: and He
laghafoorun: indeed forgiving/ provider of protective cover/ protectively covering
Note:LA is for emphasis of what is coming next. GHAFOORUN is derived from the root GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORUN 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
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and have a great day.

Hussein

7:166

Salaam all,

Falamma AAataw AAan ma nuhoo AAanhu qulna lahum koonoo qiradatan khasieena

The Aya says:
So, when they overstepped beyond what they were forbidden from, We said to them: “Be despised, chased monkeys”

My personal note:
The term “be despised, chased monkeys” suggests that they did become monkeys that were despised and chased with the understanding that they were chased from the Mercy of God in addition that others will chase them away as a nuisance and so on.

The other thing to bring up here is that the ones that became monkeys according to this are the ones who broke the law and not others. This suggests that the ones who did not forbid them probably did not turn into monkeys and if they were punished then it is a different form of punishment that short of becoming monkeys.

The third point that is emphasized by Muslim scholars is that this group did become actual monkeys and then they died off without reproducing and that they died shortly thereafter. So, one should not assume that Monkeys are related, had genetic transfer of genes with this group or descended from this group.

Translation of the transliterated words:
Falamma: so when
AAataw: they transgressed/ they arrogantly transgressed/ they overstepped
AAaTAW is derived from the root Ain-T-Y or Ain -T-W and it means exceeding the limits and it has a hint of arrogance or disdain or a challenge. AAaTAW is an action that is completed. It means: the action of trasngressing the limit with arrogance happened by the subject (third person plural)
Aaan: from/ away from/ against
Ma: what
Nuhoo: they were forbidden/ they were asked to desist
Note: The root is 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. NUHOO is an action that is completed. It means: the action of ordering the object (third person plural) to cease and desist is happened by an undeclared subject

AAanhu: from
Qulna: We said
Note: QULNA is derived from the root Qaf-W-L and it means saying in any way possible. QULNA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (first person plural).

Lahum: to them
Koonoo: be/ become
Note: the root isroot K-W-N and it means being. KOONOO is an order addressed to a group. It means: be/ become
Qiradatan: monkeys
Note: the root is QAF-R-D and it means monkey. Conceptually, the term can be extended to point to something with lots of hair on the body as well as humiliation and disdain. QIRADATAN in this area means monkeys with the inclusion of hairiness, humiliation and disdain in the same meaning.
Khasieena: humiliated/ chased away, despised and chased
Note: the root word is KH-S-Hamza and it means to become chased away for verb, and chasing away for the noun. KHASI-EEN is a plural adjective that says Chased away

Salaam all and have a great day.

Hussein

7:165

Salaam all,

Falamma nasoo ma thukkiroo bihi anjayna allatheena yanhawna AAani alssooi waakhathna allatheena thalamoo biAAathabin baeesin bima kanoo yafsuqoona

The Aya says:
So when they abandoned what they were reminded of, We saved the ones who forbade the ungly act and We took the transgressors with tough punishment by what they used to drift from the path.

My personal note:
The Aya is really interesting and that it tells us that the ones who were saved were the ones who worked on reminding the others of the prohibition. It also tells us that the transgressors were punished. So, one question comes about those who did not commit the act but also did not forbid the act?

The people of Tafsir have differing opinions about the fate of that group where some said that they were saved and other said that they were included in the transgressors because they did not take part in their obligation to enjoing good and forbid evil. Indeed they also could be a group that needs more detail regarding their fate on an individual by individual basis depending on their knowledge and abilities and positions within the society and so on. However the Qur’anic message is clear and that is reminding is certainly the safer position than just watching and doing nothing if reminding is within the abilities of the person. According to scholars those abilities include knowledge of the matter at hand, perseverance and patience and also piety and care. May Allah always give us the energy to continue on the path.

Translation of the transliterated words:
Falamma: so when
Nasoo: they abandoned/ they ignored
Note: NASOO is derived from the root N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting or abandoning an entity. The relation between the different meanings is only in an indirect manner. The use here is for abandoning or forgetting. NASOO is an action that is completed. It means: the action of forgetting or abandoning the object (MA= what) happened by the subject (third person plural).

Ma: what
Thukkiroo: they were reminded/ they were mentioned
Note: the root is TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. THUKKIROO is an action that is completed. It means: the action of reminding the object or mentioning to the object (third person plural) happened by an undeclared subject.
Bihi: with/ of
Note: BIHI in here denotes a close association with the object that was mentioned before. It points to the message that was sent with him.
Anjayna: We saved/ We rescued
ANJAYNAHU is derived from the root N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. ANJAYNA is an action that is completed. It means: the action of saving or rescuing or making the object (ALLATHEENA= those who) slipout of a tight situation happened by the subject (first person plural).

Allatheena: those who
Yanhawna: order to desist/ forbid
Note: The root is 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. YANHAWNA is an action that is being completed or will be completed. It means: the action of ordering the object (not mentioned) to cease and desist is happening or will be happening by the subject (third person plural).

AAani: from/ away from
Alssooi: the bad/ the ugly/ the evil
Note: ALSOOI is derived from the root S-Y-Hamza or S-W-HAMZA and it means hated word or deed. 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. ALSSOOI is something hated and that points to harm or injury and so on.

waakhathna: and We took/ and We grabbed
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. AKHATHNA is derived from the root Hamza-KH-TH and it means taking. AKHATHNA is an action that is completed. It means: the action of taking the object (ALLATHEENA= those who) happened by the subject (first person plural).
Allatheena: those who
Thalamoo: were unjust/ displaced things
Note: 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)
biAAathabin: by torture/ by punishment/ with suffering
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 how or the nature of their taking and that it is associated with torture and punishment. AAaTHAB is derived from the root 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/ torture/ punishment.

Baeesin: tough/ harsh
Note: The root is B-Hamza-S and it means lion for concrete. The word is used to mean hardship or hard depending on the situation. BAEESIN means tough or harsh.

Bima: by what/ because of 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.
Kanoo: they happened to be/ they were
Note: the root is K-W-N and it means being. KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural). This in turn means: they were or they happened to be
Yafsuqoona: drift from the path/ leave the path
Note: YAFSUQOONA 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 mean being outside of God’s way. YAFSUQOONA is an action that is happening or will be happening. It means: the action of leaving the path or drifting from the path is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.
Hussein