Salaam all,
9:56
وَيَحْلِفُونَ بِاللّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ
Wayahlifoona biAllahi innahum laminkum wama hum minkum walakinnahum qawmun yafraqoona
The Aya says:
And they swear by Allah that they are indeed part of you (plural) while they are not, but instead they are a people in fear.
My personal note:
The word YAFRAQOON is derived from the root FRQ that points to separation and distinction but also at times points to fear. The context here is for fear rather than separation because they claim that are part of the group. So, in this context it carries that they claim that are part of your group out of fear of being exposed that they are not. So, it could be the term also carries both meanings of being separate and in fear of exposing their separateness. or it could mean that they are in fear and want to run or split away.
Translation of the transliterated words:
Wayahlifoona: and they swear
Note: WA hear is to start a sentence. YAHLIFOONA is derived from the root HA-L-F and it means swearing an oath. YAHLIFOON is an action that is being completed or will be completed. It means: the action of swearing will happen by the subject (third person plural)
biAllahi: by 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
Innahum: they/ that they
Laminkum: indeed part of you (plural)
Wama: while not
Hum: they
Minkum: part of you (plural)
Walakinnahum: but instead they
Note: WALAKINNA takes the meaning of but instead. HUM means they
qawmun: a people
Note: QAWMUN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMUN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
Yafraqoona: separate themselves / aim for separation/ fearing
Note: the root F-R-Qaf and it means separating apart or dispersing. The word FARAQ also derived from the root carries with it the notion of fear. The relation could be that fear splits us apart or it is a fear that tears the person and so on. YAFRAQOON is an action that is happening or will be happening. It means: the action of separating or fearing is happening or will be happening by the subject (third person plural)
Salaam all and have a great day
Hussein
Tuesday, January 30, 2018
Monday, January 22, 2018
9:55
Salaam all,
9:55
فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ
Fala tuAAjibka amwaluhum wala awladuhum innama yureedu Allahu liyuAAaththibahum biha fee alhayati alddunya watazhaqa anfusuhum wahum kafiroona
The aya says:
So do not be taken by admiration of their money/ belongings nor their children. Allah aims to only make them struggle through them in this life and their self will be consumed while rejecting.
My personal note:
The person whose main aim are the matters of this life and they predominated by money and children will be consumed by them in this life and then die they take nothing with them.
The term ZAHAQ comes the first time in my translation of the Qur’an and it is derived from the matter failing and disappearing and dying away. One concrete use of the term is when the water of the well becomes difficult to reach and so on. It can also mean that it consumed all the energy of the person for naught. In my colloquial Arabic (Palestinian Arabic) it is used when often when one is gets tired or bored from doing the thing that they are doing. It is related to the above classical Arabic term but has some differences as well and therefore I had to readjust my lens through which I look at the term.
Translation of the transliterated words:
Fala: therefore not/ therefore do not
tuAAjibka: you (singular) be taken by admiration for
Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times. TuAAJIBKA is an action that is happening or will be happening. It means: the action of making the object (KA= singular you) get to admire is happening by the subject (AMWALUHUM= their money)
Amwaluhum: their money/ their belongings
Note: AMWAL is derived from the root M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALU means moneys of. HUM means them.
Wala: nor
Awladuhum: their children
Note: AWLAD is derived from the root W-L-D and it means giving birth or conceiving. AWLADU are products of giving birth of. HUM means them or theirs.
Innama: none other than
Yureedu: He seeks/ He wants/ He aims
Note: YUREEDU is derived from the root R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring and aiming. YUREEDU is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person singular).
Allahu: Allah
liyuAAaththibahum: to make them suffer/ To punish them
Note: LI means to or in order to. YuAAaTHTHIBAHUM 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. YuAAaTHTHIBA is an action that is being completed or will be completed. It means: The action of making the object (HUM= them) suffer is happening or will be happening by the subject (Third person singular pointing to Allah)
Biha: by 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 money and children.
Fee: in/ during
alhayati: the life
Note: ALHAYATI is derived from the root 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.
Watazhaqa: and be gone/ and die in failure/ and fail
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. TAZHAQA is derived from the root Z-H-Qaf and it means when something is gone or dead or failed. One concrete term is for the water in the well when gone or too deep to reach. In this context, it is used for failure and disappearance and death. TAZHAQA is an action that happening or will be happening. It means the action of being gone or disappearing / dying or failing or all is happening or will be happening by the subject (third person plural).
anfusuhum: themselves
Note: ANFUSU is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSU is a noun that is derived from this root and it means Selves of. HUM means them.
Wahum: while they
Kafiroona: rejecting
Note: KAFIROON is derived from the root K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFIROONA are the ones who reject the truth or discard it or in that state.
Salaam all and have a great day
Hussein
9:55
فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ
Fala tuAAjibka amwaluhum wala awladuhum innama yureedu Allahu liyuAAaththibahum biha fee alhayati alddunya watazhaqa anfusuhum wahum kafiroona
So do not be taken by admiration of their money/ belongings nor their children. Allah aims to only make them struggle through them in this life and their self will be consumed while rejecting.
The person whose main aim are the matters of this life and they predominated by money and children will be consumed by them in this life and then die they take nothing with them.
The term ZAHAQ comes the first time in my translation of the Qur’an and it is derived from the matter failing and disappearing and dying away. One concrete use of the term is when the water of the well becomes difficult to reach and so on. It can also mean that it consumed all the energy of the person for naught. In my colloquial Arabic (Palestinian Arabic) it is used when often when one is gets tired or bored from doing the thing that they are doing. It is related to the above classical Arabic term but has some differences as well and therefore I had to readjust my lens through which I look at the term.
Translation of the transliterated words:
Fala: therefore not/ therefore do not
tuAAjibka: you (singular) be taken by admiration for
Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times. TuAAJIBKA is an action that is happening or will be happening. It means: the action of making the object (KA= singular you) get to admire is happening by the subject (AMWALUHUM= their money)
Amwaluhum: their money/ their belongings
Note: AMWAL is derived from the root M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALU means moneys of. HUM means them.
Wala: nor
Awladuhum: their children
Note: AWLAD is derived from the root W-L-D and it means giving birth or conceiving. AWLADU are products of giving birth of. HUM means them or theirs.
Innama: none other than
Yureedu: He seeks/ He wants/ He aims
Note: YUREEDU is derived from the root R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring and aiming. YUREEDU is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person singular).
Allahu: Allah
liyuAAaththibahum: to make them suffer/ To punish them
Note: LI means to or in order to. YuAAaTHTHIBAHUM 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. YuAAaTHTHIBA is an action that is being completed or will be completed. It means: The action of making the object (HUM= them) suffer is happening or will be happening by the subject (Third person singular pointing to 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. HA means them and it points to the money and children.
Fee: in/ during
alhayati: the life
Note: ALHAYATI is derived from the root 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.
Watazhaqa: and be gone/ and die in failure/ and fail
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. TAZHAQA is derived from the root Z-H-Qaf and it means when something is gone or dead or failed. One concrete term is for the water in the well when gone or too deep to reach. In this context, it is used for failure and disappearance and death. TAZHAQA is an action that happening or will be happening. It means the action of being gone or disappearing / dying or failing or all is happening or will be happening by the subject (third person plural).
anfusuhum: themselves
Note: ANFUSU is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSU is a noun that is derived from this root and it means Selves of. HUM means them.
Wahum: while they
Kafiroona: rejecting
Note: KAFIROON is derived from the root K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFIROONA are the ones who reject the truth or discard it or in that state.
Hussein
Wednesday, January 17, 2018
9:54
Salaam all,
9:54
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلاَّ أَنَّهُمْ كَفَرُواْ بِاللّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ
Wama manaAAahum an tuqbala minhum nafaqatuhum illa annahum kafaroo biAllahi wabirasoolihi wala yatoona alssalata illa wahum kusala wala yunfiqoona illa wahum karihoona
The Aya says:
And nothing prevented them from having their spending accepted from them except that they rejected Allah and His messenger and they do not approach the ritual prayer except while they are lazy and they do not spend except while compelled.
My personal note:
The Aya goes into further details as to what prevents an act of goodness from being accepted and it mentioned the above which strongly suggests to us that we should increase our trust in Allah and His messenger and should always be eager to pray and to give for charity rather than feel compelled to do it.
One interesting thing here is that the word used for spending is Nafaqat which is translated as spending and not another commonly used term in the Qur'an SADAQAT or charity. It may be that the Qur'an makes a distinction that NAFAQAT is a spending for good causes but can be done for the right or wrong reasons and from the right or wrong people. However, SADAQAT is generally always good and done by the good people and in a good way for the right reasons. One reason for the difference is the Root for NFQ is tunneling which is a pure spending in a sense, while the root for SAD-D-Qaf is for truth and so it is an act of truthfullness that is aimed to translate the good in your words and hearts to your deeds.
Translation of the transliterated words:
Wama: and not/ and did not/ and nothing
manaAAahum: prevented them
Note: the root is M-N-Ain and it means barrier between one entity and another. This is then conceptually used to cover many meanings including stopping and preventing and so on. MANaAAaHUM is an action that is completed. It means: the action of becoming barrier for the object (HUM = them) happened by the subject (will become clearer with the rest of the sentence).
An: that from
Tuqbala: being accepted
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. TUQBALA is an action that is happening or will be happening. It means: the action of accepting the deed is going to be accepted by an undeclared subject.
Minhum: from them
Nafaqatuhum: their spending
Note: NAFAQATUHUM is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. NAFAQATUHUM means their spending.
Illa: if not/ except
Annahum: that they
Kafaroo: rejected (Allah and His message)/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
biAllahi: in Allah/ 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. In here because it follows a verb that does not have an object the bi came to insert and object mainly.
Wabirasoolihi: and His messenger/ 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 often corresponds with “and/ addition” but the more encompassing meaning. BI here as above to place an object to a very that usually does not have an object. 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.
Wala: and not
Yatoona: come/ approach
YATOONA 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. YATOONA is an action that is being completed or will be completed. It means: the action of coming to or approaching the object (ALSSALATA= the ritual prayer) is happening or will be happening by the subject (third person plural). It is negated because it was preceded by the negation.
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.
Illa: except/ if not
Wahum: while they
Kusala: dragging their feet/ lazily/ hesitantly/ without energy/ without enthusiasm
Note: the root is K-S-L and it means: not having energy or enthusiasm about something that should give energy and enthusiasm. Conceptually, it is used for laziness, dragging feet, being hesitant and without energy. KUSALA here carries the meaning of dragging their feet or going with no energy nor enthusiasm.
Wala: and not
Yunfiqoona: they spend
Note: Yunfiqoona: is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. YUNFIQOON is an action that is completed or will be completed. It means: the action of spending is happening or will be happening by the subject (third person plural)
Illa: except/ if not
Wahum: while they
Karihoona: disliking/ resisting/ unwilling/ compelled
Note: the root is K-R-H and it means doing something when unwilling and hating to do it or just disliking an entity. Therefore, conceptually, it takes the meaning of disliking an entity. For actions it takes the meaning of hating to do something and being forced to do something against will. KARIHOONA is being in a state of dislike or resistance to a matter.
Salaam all and have a great day
Hussein
9:54
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلاَّ أَنَّهُمْ كَفَرُواْ بِاللّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ
Wama manaAAahum an tuqbala minhum nafaqatuhum illa annahum kafaroo biAllahi wabirasoolihi wala yatoona alssalata illa wahum kusala wala yunfiqoona illa wahum karihoona
And nothing prevented them from having their spending accepted from them except that they rejected Allah and His messenger and they do not approach the ritual prayer except while they are lazy and they do not spend except while compelled.
The Aya goes into further details as to what prevents an act of goodness from being accepted and it mentioned the above which strongly suggests to us that we should increase our trust in Allah and His messenger and should always be eager to pray and to give for charity rather than feel compelled to do it.
One interesting thing here is that the word used for spending is Nafaqat which is translated as spending and not another commonly used term in the Qur'an SADAQAT or charity. It may be that the Qur'an makes a distinction that NAFAQAT is a spending for good causes but can be done for the right or wrong reasons and from the right or wrong people. However, SADAQAT is generally always good and done by the good people and in a good way for the right reasons. One reason for the difference is the Root for NFQ is tunneling which is a pure spending in a sense, while the root for SAD-D-Qaf is for truth and so it is an act of truthfullness that is aimed to translate the good in your words and hearts to your deeds.
Wama: and not/ and did not/ and nothing
manaAAahum: prevented them
Note: the root is M-N-Ain and it means barrier between one entity and another. This is then conceptually used to cover many meanings including stopping and preventing and so on. MANaAAaHUM is an action that is completed. It means: the action of becoming barrier for the object (HUM = them) happened by the subject (will become clearer with the rest of the sentence).
An: that from
Tuqbala: being accepted
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. TUQBALA is an action that is happening or will be happening. It means: the action of accepting the deed is going to be accepted by an undeclared subject.
Minhum: from them
Nafaqatuhum: their spending
Note: NAFAQATUHUM is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. NAFAQATUHUM means their spending.
Illa: if not/ except
Annahum: that they
Kafaroo: rejected (Allah and His message)/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
biAllahi: in Allah/ 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. In here because it follows a verb that does not have an object the bi came to insert and object mainly.
Wabirasoolihi: and His messenger/ 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 often corresponds with “and/ addition” but the more encompassing meaning. BI here as above to place an object to a very that usually does not have an object. 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.
Wala: and not
Yatoona: come/ approach
YATOONA 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. YATOONA is an action that is being completed or will be completed. It means: the action of coming to or approaching the object (ALSSALATA= the ritual prayer) is happening or will be happening by the subject (third person plural). It is negated because it was preceded by the negation.
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.
Illa: except/ if not
Wahum: while they
Kusala: dragging their feet/ lazily/ hesitantly/ without energy/ without enthusiasm
Note: the root is K-S-L and it means: not having energy or enthusiasm about something that should give energy and enthusiasm. Conceptually, it is used for laziness, dragging feet, being hesitant and without energy. KUSALA here carries the meaning of dragging their feet or going with no energy nor enthusiasm.
Wala: and not
Yunfiqoona: they spend
Note: Yunfiqoona: is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. YUNFIQOON is an action that is completed or will be completed. It means: the action of spending is happening or will be happening by the subject (third person plural)
Wahum: while they
Karihoona: disliking/ resisting/ unwilling/ compelled
Note: the root is K-R-H and it means doing something when unwilling and hating to do it or just disliking an entity. Therefore, conceptually, it takes the meaning of disliking an entity. For actions it takes the meaning of hating to do something and being forced to do something against will. KARIHOONA is being in a state of dislike or resistance to a matter.
Hussein
Thursday, January 11, 2018
9:53
Salaam all
9:53
قُلْ أَنفِقُواْ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ
Qul anfiqoo tawAAan aw karhan lan yutaqabbala minkum innakum kuntum qawman fasiqeena
The aya says:
Say (Oh Muhammad): “Spend willingly or unwillingly, it will never be accepted from you. You (plural) happened to be a people drifting from the path”
My personal note:
This Aya brings about the very important message in Sura Maida where the offering of the children of Adam was accepted while the other child’s offering was not. The response from the ones whose offering was accepted was that for your good deed to be accepted you need to have the element of Taqwa which means being conscious of Allah and doing the act because of the consciousness of Allah.
Here the Aya points out that being a drifter from the path puts the person at risk of having their good deeds not to be accepted.
Scholars will point out that for the good deed to be accepted, it needs to be done while the person is in the state of Iman, or faith in Allah and His messenger and His message and so on. That the intention is that the deed is for Allah’s sake not for any other sake and that it is done the right way. The concept of FISQ can affect any of those three conditions for drifting from the path can be because of lack of Iman, inappropriate intention as well as doing things inappropriately. In this context, their Iman was problematic and so was their intention.
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.
Anfiqoo: spend
Note: Anfiqoo is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. ANFIQOO is an order or a request or in this particular case a challenge. It means: spend.
tawAAan: voluntaraily/ willingly
note: the root is TTa-W-Ain and it means willing compliance as a concept. This can be extended to obeying and so forth and also easy capability. TAwAAaN means willingly or voluntarily.
Aw: or
Karhan: under pressure/ under duress/ coercingly/ unwillingly
Note: the root is K-R-H and it means doing something when unwilling and hating to do it or just disliking an entity. Therefore, conceptually, it takes the meaning of disliking an entity. For actions it takes the meaning of hating to do something and being forced to do something against will. KARHAN in this context is when someone does something that they really do not want to do but are coerced or pressured to do it and so on.
Lan: never
Yutaqabbala: will it be accepted
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. YUTAQABBALA is an action that is happening or will be happening. It means: the action of accepting the deed is going to be accepted by an undeclared subject. Because it was preceded by the lan then it negates that acceptance will ever happen.
Minkum: from you (plural)
Innakum: you (plural)
Kuntum: you (plural) happened to be/ were
Note: the root is K-W-N and it means being. KUNTUM 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
qawman: a people
Note: QAWMAN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMAN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
fasiqeena: outside the path/ drifters 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 mean being outside of God’s way.
Salaam all and have a great day
Hussein
9:53
قُلْ أَنفِقُواْ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْمًا فَاسِقِينَ
Qul anfiqoo tawAAan aw karhan lan yutaqabbala minkum innakum kuntum qawman fasiqeena
Say (Oh Muhammad): “Spend willingly or unwillingly, it will never be accepted from you. You (plural) happened to be a people drifting from the path”
This Aya brings about the very important message in Sura Maida where the offering of the children of Adam was accepted while the other child’s offering was not. The response from the ones whose offering was accepted was that for your good deed to be accepted you need to have the element of Taqwa which means being conscious of Allah and doing the act because of the consciousness of Allah.
Here the Aya points out that being a drifter from the path puts the person at risk of having their good deeds not to be accepted.
Scholars will point out that for the good deed to be accepted, it needs to be done while the person is in the state of Iman, or faith in Allah and His messenger and His message and so on. That the intention is that the deed is for Allah’s sake not for any other sake and that it is done the right way. The concept of FISQ can affect any of those three conditions for drifting from the path can be because of lack of Iman, inappropriate intention as well as doing things inappropriately. In this context, their Iman was problematic and so was their intention.
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.
Anfiqoo: spend
Note: Anfiqoo is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. ANFIQOO is an order or a request or in this particular case a challenge. It means: spend.
tawAAan: voluntaraily/ willingly
note: the root is TTa-W-Ain and it means willing compliance as a concept. This can be extended to obeying and so forth and also easy capability. TAwAAaN means willingly or voluntarily.
Aw: or
Karhan: under pressure/ under duress/ coercingly/ unwillingly
Note: the root is K-R-H and it means doing something when unwilling and hating to do it or just disliking an entity. Therefore, conceptually, it takes the meaning of disliking an entity. For actions it takes the meaning of hating to do something and being forced to do something against will. KARHAN in this context is when someone does something that they really do not want to do but are coerced or pressured to do it and so on.
Lan: never
Yutaqabbala: will it be accepted
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. YUTAQABBALA is an action that is happening or will be happening. It means: the action of accepting the deed is going to be accepted by an undeclared subject. Because it was preceded by the lan then it negates that acceptance will ever happen.
Minkum: from you (plural)
Innakum: you (plural)
Kuntum: you (plural) happened to be/ were
Note: the root is K-W-N and it means being. KUNTUM 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
qawman: a people
Note: QAWMAN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMAN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.
fasiqeena: outside the path/ drifters 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 mean being outside of God’s way.
Hussein
Monday, January 08, 2018
9:52
Salaam all,
9:52
قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلاَّ إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ اللّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُواْ إِنَّا مَعَكُم مُّتَرَبِّصُونَ
Qul hal tarabbasoona bina illa ihda alhusnayayni wanahnu natarabbasu bikum an yuseebakumu Allahu biAAathabin min AAindihi aw biaydeena fatarabbasoo innamaAAakum mutarabbisoona
The Aya says:
Say (Oh Muhammad): “ do you (plural) wait on us except for one of two good things? While we wait on you that Allah will touch you by hardship either from at His or at our hands. Therefore wait, we are with you waiting.”
My personal note:
The two good things are either winning a battle or dying in Allah’s path and both are considered good. So, the outcome for the believer is good no matter what. While the outcome for the hypocrites here is that they will end up with suffering sooner or later and that is a bad outcome.
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.
Hal: ?
Note: beginning of a sentence that starts with a question.
Tarabbasoona: wait/ anticipate
Note: the root is R-B-Sad and it means waiting or wait. TARABBASOONA is an action that is happening or will be happening. It means after the HAL: “Do you (plural) wait/ anticipate?”
Bina: by us/ in us
Illa: if not/ except
Ihda: one of two
Alhusnayayni: two beauties/ two great things/ the two great outcomes
Note: ALHUSNAYAYNI is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. ALHUSNAYAYNI is a dual form pointing to two beautiful things or outcomes.
Wanahnu: while we
Natarabbasu: wait/ anticipate
Note: the root is R-B-Sad and it means waiting or wait. NATARABBASU is an action that is happening or will be happening. It means the action of waiting or anticipating is happening or will be happening by the subject (First person plural).
Bikum: in you (plural)/ by you
An: that
Yuseebakumu: He targets you (plural)/ He touches you
Note: YUSEEBAKUM is derived from 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. YUSEEBAKUM is an action that is being completed or will be completed. It means: the action targeting and hitting the object (KUM=plural you) is happening or will be happening by the subject (third person singular).
Allahu: Allah
biAAathabin: by hardship/ Torment/ punishment/ 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. 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.
Min: from
AAindihi: at His
Aw: or
Biaydeena: by our hands
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. AYDEENA is derived from the root Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. AYDEENA means our hands or our arms.
Fatarabbasoo: therefore wait
Note: FA means therefore or then or so. TARABASSOO is derived from the root R-B-Sad and it means waiting or wait. TARABBASOO is an order or a request addressed to a group. It means: wait/ anticipate.
Inna: We
maAAakum: with you (plural)
mutarabbisoona: waiting
note: the root is R-B-Sad and it means waiting or wait. MUTARABBISOONA means waiting or in a state of waiting or anticipating.
Salaam all and have a great day
Hussein
9:52
قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلاَّ إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ اللّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُواْ إِنَّا مَعَكُم مُّتَرَبِّصُونَ
Qul hal tarabbasoona bina illa ihda alhusnayayni wanahnu natarabbasu bikum an yuseebakumu Allahu biAAathabin min AAindihi aw biaydeena fatarabbasoo innamaAAakum mutarabbisoona
Say (Oh Muhammad): “ do you (plural) wait on us except for one of two good things? While we wait on you that Allah will touch you by hardship either from at His or at our hands. Therefore wait, we are with you waiting.”
The two good things are either winning a battle or dying in Allah’s path and both are considered good. So, the outcome for the believer is good no matter what. While the outcome for the hypocrites here is that they will end up with suffering sooner or later and that is a bad outcome.
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.
Hal: ?
Note: beginning of a sentence that starts with a question.
Tarabbasoona: wait/ anticipate
Note: the root is R-B-Sad and it means waiting or wait. TARABBASOONA is an action that is happening or will be happening. It means after the HAL: “Do you (plural) wait/ anticipate?”
Bina: by us/ in us
Illa: if not/ except
Ihda: one of two
Alhusnayayni: two beauties/ two great things/ the two great outcomes
Note: ALHUSNAYAYNI is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. ALHUSNAYAYNI is a dual form pointing to two beautiful things or outcomes.
Natarabbasu: wait/ anticipate
Note: the root is R-B-Sad and it means waiting or wait. NATARABBASU is an action that is happening or will be happening. It means the action of waiting or anticipating is happening or will be happening by the subject (First person plural).
Bikum: in you (plural)/ by you
An: that
Yuseebakumu: He targets you (plural)/ He touches you
Note: YUSEEBAKUM is derived from 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. YUSEEBAKUM is an action that is being completed or will be completed. It means: the action targeting and hitting the object (KUM=plural you) is happening or will be happening by the subject (third person singular).
biAAathabin: by hardship/ Torment/ punishment/ 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. 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.
Min: from
AAindihi: at His
Aw: or
Biaydeena: by our hands
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. AYDEENA is derived from the root Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. AYDEENA means our hands or our arms.
Fatarabbasoo: therefore wait
Note: FA means therefore or then or so. TARABASSOO is derived from the root R-B-Sad and it means waiting or wait. TARABBASOO is an order or a request addressed to a group. It means: wait/ anticipate.
Inna: We
maAAakum: with you (plural)
mutarabbisoona: waiting
note: the root is R-B-Sad and it means waiting or wait. MUTARABBISOONA means waiting or in a state of waiting or anticipating.
Hussein
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