Salaam all
9:114
وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لأوَّاهٌ حَلِيمٌ
Wama kana istighfaru ibraheema liabeehi illa AAan mawAAidatin waAAadaha iyyahu falamma tabayyana lahu annahu AAaduwwun lillahi tabarraa minhu inna ibraheema laawwahun haleemun
The Aya says:
And Abrahams plea for his father's forgiveness was not done except upon a promise (his father) promised. So, when he realized that he (his father) was an enemy of Allah, he dissociated from him. Indeed, Abraham is caring, patiently forgiving.
My personal note:
The Aya mainly explains that Abraham did ask for forgiveness for his father until he realized that his father is an enemy of Allah and then he abandoned the prayer for forgiveness. The Aya then describes Abraham in the positive attributes of caring for others and hurting for their hurt as well as being patient and forgiving at the same time.
Translation of the transliterated words:
Wama: and not
Kana: was/ happened to be
Note: KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). WAMA KANA gets the meaning: it was not
Istighfaru: asking forgiveness/ asking protective cover
Note: the root is GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. ISTIGHFARU is the act of asking for forgiveness or protective cover.
Ibraheema: Abraham
Note: Abraham as the patriarch of prophets peace be upon him.
Liabeehi: for his father
Illa: except/ if not
AAan: about
mawAAidatin: a promise
Note: the root is W-Ain-D and it means promise. MAWAAiDATAN means: promise
waAAadaha: He promised it
Note: the root is W-Ain-D and it means promise. WaAAaDA is an action that is completed. It means: the action of promising happened by the subject (third person singular pointing to Abraham’s father) of the object (Ha=it)
Iyyahu: to him (Abraham)
Falamma: so when
tabayyana: became clear
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. TABAYYANA is an action that is completed. It means: the action of becoming clear or self-evident happened or revealing itself to the subject (lahu= to him, Abraham)
Lahu: to Him (Abraham)
Annahu: that he (his father)
AAaDUWWUN: enemy
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. AAaduwwun means enemy/ transgressor.
Lillahi: to Allah/ against Allah
Tabarraa: he (Abraham) dissociated/ cut his ties
Note: the root is B-R-Hamza and it means dissociation from an entity. This takes many meanings according to the situation. One of them is cure from disease because it is dissociation from disease, another is creation of a living thing out of a dead thing and that is dissociation from the state of death and any other type of dissociation in between. TABARRAA is an action that is completed. It means: the action of dissociation or cutting ties happened by the subject (third person singular pointing to Abraham)
Minhu: from him (his father)
Inna: indeed
Ibraheema: Abraham
Laawwahun: indeed caring
Note: LA here is for emphasis. AWWAHUN is derived from Hamza-w-h and it is the expression for pain or hurt. Conceptually it is used when expressing pain or worry about someone going through a hard time and so on. I translated here as caring and it is mixed with worry about the well-being of others.
Haleemun: forgiving/ patiently forgiving.
Note: the root is HA-L-M and it is a root used for the nipple but also for dreams and also for the time when night emissions occur and therefore announcing puberty and maturity. Conceptually the term is used for someone who is forbearing and not easily disturbed by the actions of others, perhaps very much like the breast-feeding mother and any mature person. It is used when someone combines patience with forgiveness often.
Salaam all and have a great day
Hussein
Monday, December 23, 2019
Wednesday, December 18, 2019
9:113
Salaam all,
9:113
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِي قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ
Ma kana lilnnabiyyi waallatheena amanoo an yastaghfiroo lilmushrikeena walaw kanoo olee qurba min baAAdi ma tabayyana lahum annahum ashabu aljaheemi
The Aya says:
It is not for the prophet and the faithful to ask forgiveness for the polytheists even if they were relatives after it became clear to them that they were companions of Hell.
My personal note:
The Aya states that the community of believers do not have the right to ask forgiveness for polytheists if the faithful came to the realization that those particular polytheists are going to Hell. There are two important things for consideration here related to being sure someone is going to Hell:
1- We as Muslims are prohibited from declaring someone going to Hell or Heaven as long as they are living. So, the Aya only applies to those who died at the polytheistic religion.
2- Also, while Muslims can say that a believer of so and so if they die on that belief then they are going to Hell, they cannot declare any particular person, even if a believer of such belief, that they are going to Hell. That is because the knowledge of the particularities of that person are between him/ her and God.
In this light one can see certain rulings coming out of this Aya:
1- We can pray for the polytheists as long as they are living but cannot when they die.
2- There is a difference in opinion with the majority saying we cannot ask forgiveness while the minority says that we can ask forgiveness but cannot pray ritual prayers on their bodies.
Translation of the transliterated words:
Ma kana: it was not to be/ it should not/ it is not
be
Note: MA is for negation of what comes after. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). MA KANA gets the meaning: was not to be/ should not be
Lilnnabiyyi: for the prophet/ to the prophet
Note: Li means to or for. ALNABIYYI is derived from one of two roots either The first is N-B-Hamza and it means news. The other is N-B-Y and it means elevated. The word NABIYY means a prophet, and it could be because the prophet brings news or that he is elevated over others or both. ALNNABIYYA means the prophet and the AL signifies that the person talked about is known to the listener or listeners.
Waallatheena: and those who
amanoo: made themselves safe/ caused safety/ caused trust/ attained faith
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe but it can also extend to making safety and trust situation for others as well.
An: to / that
Yastaghfiroo: seek protective cover/ seek forgiveness.
Note: the root is GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. YASTAGHFIROO is an action that is happening or will be happening. It means: Seeking protective cover or forgiveness is happening by a third person plural.
Lilmushrikeena: for the polytheists
Note: LI means for or to. ALMUSHRIKEENA is derived from the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. ALMUSHRIKEENA are the ones who make partners to God in worship or in action and that includes the polytheists.
Walaw: even if
Kanoo: 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/ they happened to be.
Olee: people of
Note: OLOO 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. OLOO means people of priority and that means relatives.
Qurba: nearness
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBA is affinity or nearness / more affinity/ closer. OLEE QURBA points to relatives
Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.
Ma: that
Tabayyana: became clear
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. TABAYYANA is an action that is completed. It means: the action of becoming clear or self-evident happened or revealing itself to the subject (lahum= to them).
Lahum: to them
Annahum: that they
Ashabu: companions of
Note: ASHABU is derived from the root Sad-Ha-B and it means companion or companionship. ASHABU means companions of.
Aljaheemi: The intense fire/Hell
Note: the root is J-Ha-M and it means to burn intensely. ALJAHIM is the intensely burning fire.
Salaam all and have a great day
Hussein
9:113
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِي قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ
Ma kana lilnnabiyyi waallatheena amanoo an yastaghfiroo lilmushrikeena walaw kanoo olee qurba min baAAdi ma tabayyana lahum annahum ashabu aljaheemi
The Aya says:
It is not for the prophet and the faithful to ask forgiveness for the polytheists even if they were relatives after it became clear to them that they were companions of Hell.
My personal note:
The Aya states that the community of believers do not have the right to ask forgiveness for polytheists if the faithful came to the realization that those particular polytheists are going to Hell. There are two important things for consideration here related to being sure someone is going to Hell:
1- We as Muslims are prohibited from declaring someone going to Hell or Heaven as long as they are living. So, the Aya only applies to those who died at the polytheistic religion.
2- Also, while Muslims can say that a believer of so and so if they die on that belief then they are going to Hell, they cannot declare any particular person, even if a believer of such belief, that they are going to Hell. That is because the knowledge of the particularities of that person are between him/ her and God.
In this light one can see certain rulings coming out of this Aya:
1- We can pray for the polytheists as long as they are living but cannot when they die.
2- There is a difference in opinion with the majority saying we cannot ask forgiveness while the minority says that we can ask forgiveness but cannot pray ritual prayers on their bodies.
Translation of the transliterated words:
Ma kana: it was not to be/ it should not/ it is not
be
Note: MA is for negation of what comes after. KANA is derived from the root K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular). MA KANA gets the meaning: was not to be/ should not be
Lilnnabiyyi: for the prophet/ to the prophet
Note: Li means to or for. ALNABIYYI is derived from one of two roots either The first is N-B-Hamza and it means news. The other is N-B-Y and it means elevated. The word NABIYY means a prophet, and it could be because the prophet brings news or that he is elevated over others or both. ALNNABIYYA means the prophet and the AL signifies that the person talked about is known to the listener or listeners.
Waallatheena: and those who
amanoo: made themselves safe/ caused safety/ caused trust/ attained faith
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe but it can also extend to making safety and trust situation for others as well.
An: to / that
Yastaghfiroo: seek protective cover/ seek forgiveness.
Note: the root is GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. YASTAGHFIROO is an action that is happening or will be happening. It means: Seeking protective cover or forgiveness is happening by a third person plural.
Lilmushrikeena: for the polytheists
Note: LI means for or to. ALMUSHRIKEENA is derived from the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. ALMUSHRIKEENA are the ones who make partners to God in worship or in action and that includes the polytheists.
Walaw: even if
Kanoo: 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/ they happened to be.
Olee: people of
Note: OLOO 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. OLOO means people of priority and that means relatives.
Qurba: nearness
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBA is affinity or nearness / more affinity/ closer. OLEE QURBA points to relatives
Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.
Ma: that
Tabayyana: became clear
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. TABAYYANA is an action that is completed. It means: the action of becoming clear or self-evident happened or revealing itself to the subject (lahum= to them).
Lahum: to them
Annahum: that they
Ashabu: companions of
Note: ASHABU is derived from the root Sad-Ha-B and it means companion or companionship. ASHABU means companions of.
Aljaheemi: The intense fire/Hell
Note: the root is J-Ha-M and it means to burn intensely. ALJAHIM is the intensely burning fire.
Salaam all and have a great day
Hussein
Tuesday, December 03, 2019
9:112
Salaam all,
9:112
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدونَ الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ وَبَشِّرِ الْمُؤْمِنِينَ
Alttaiboona alAAabidoona alhamidoona alssaihoona alrrakiAAoona alssajidoona alamiroona bialmaAAroofi waalnnahoona AAani almunkari waalhafithoona lihudoodi Allahi wabashshiri almumineena
The Aya says:
The rebonding, worshipping, praising, fasting/ travelling, bending, prostrating, enjoining good and advising against evil and the ones who preserve Allah’s boundaries. And, bring glad tidings to the faithful.
My personal note:
The Aya brings about the features of the faitful and describes them with the above terms. I translated TAIBOON as “rebonding”. This term is usually translated as repenting but is more rooted in return to the strong bond with Allah after it had been broken or weakened so I felt rebonding is a better explanation of the term.
The term ALSSAIHOON is translated as fasting and that is one of the meanings of the word in Arabic dictionaries. The term can also apply to travelling. The meaning can certainly encompass fasting as an act of worship and also travel when it is also an act of worship such as pilgrimage or to acquire knowledge that increases our bond with Allah.
Translation of the transliterated words:
Alttaiboona: the repentant/ the always returning
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. ALTTAIBOONA means the repentant or the ones who always come back (To Allah)
alAAabidoona: the worshipping/ the humbled/
or servant. The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on. Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above. It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity. AlAAaBIDOON are the ones who worship or humbled of full of humility to Allah.
Alhamidoona: the praising
Note: the root is Ha-M-D and it means praise or thanks. According to the understanding of scholars an entity receives HAMD (praise) for her actions, words, or just attributes that are praiseworthy. ALHAMIDOONA are the ones who praise.
Alssaihoona: the travelers/ the fasting
Note: the root is S-Y-HA and it means the flowing water or liquid on the face of the earth. It is conceptually then used for travel and sometimes for fasting because if you are fasting as if you are travelling and not knowing when is your next meal. ALSSAIHOON in this context points to those who travel seeking knowledge or closeness and to those who fast.
alrrakiAAoona: the bending in prayer
Note: the root is R-K-Ain and it means to bend the back or to bow This meaning extends to the concrete and the abstract and both are correct and are binding unless there is a reason to limit the meaning to one. ALRRAKiAAooNA are the ones who bend in prayer.
Alssajidoona: the prostrating in prayer
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. ALSSAJIDOONA are the ones who prostrate in prayer.
Alamiroona: the enjoiners
Note: the root is Hamza-M-R and it means ordering something and the implementation of it. ALAMIROONA in this context means are the ones who give orders or enjoin others to act.
bialmaAAroofi: by the goodness
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. ALMAROOFI is derived from the root Ain-R-F and it means the elevated place that will be known or recognized from a distance. MaAAROOF is what is recognized. This is also used to mean what is good or recognized as being good or appropriate
Waalnnahoona: and the forbidders/ and advising against
Note: WA here is for contrasting this with what preceded it. ALNNAHOONA is derived from the root N-H-Y and it means stopping or ending or desisting. This then takes different form according to the plane of thought of the sentence. ALNNAHOONA are the ones who make others stop short of/ forbid or block an action.
AAani: of/ away from
Almunkari: the bad/ the unrecognizable as good/ the objectionable
Note: ALMUNKARI is derived from the root N-K-R and it means no recognition. This is the concept and it takes several meanings according to the context. They can mean not recognized as unknown. It can also mean not recognized as being good or acceptable and so forth. This is what the context here dictates. MUNKAR is the unrecognized as being good or acceptable and I used objectionable.
Waalhafithoona: and the ones who preserve/ keep safe/ keep guarded
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALHAITHOONA is derived from the root
Lihudoodi: of boundaries of
Note: LI means to or of or for. HUDOODI is derived from the root Ha-D-D and it means limit and boundaries. HUDOODI are the set limits of/ the boundaries of. In a sense, what should not be breached.
Allahi: Allah
Wabashshiri: and give glad tidings/ and give good news
Note: WA here is to start a sentence or new statement. BASHSHIRI is derived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. BASHSHIR is an order or request addressed to an individual and this individual is the prophet (pbuh). It means: give glad tidings
Almumineena: the faithful
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 make themselves safe.
Salaam all and have a great day
Hussein
9:112
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدونَ الآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ وَبَشِّرِ الْمُؤْمِنِينَ
Alttaiboona alAAabidoona alhamidoona alssaihoona alrrakiAAoona alssajidoona alamiroona bialmaAAroofi waalnnahoona AAani almunkari waalhafithoona lihudoodi Allahi wabashshiri almumineena
The Aya says:
The rebonding, worshipping, praising, fasting/ travelling, bending, prostrating, enjoining good and advising against evil and the ones who preserve Allah’s boundaries. And, bring glad tidings to the faithful.
My personal note:
The Aya brings about the features of the faitful and describes them with the above terms. I translated TAIBOON as “rebonding”. This term is usually translated as repenting but is more rooted in return to the strong bond with Allah after it had been broken or weakened so I felt rebonding is a better explanation of the term.
The term ALSSAIHOON is translated as fasting and that is one of the meanings of the word in Arabic dictionaries. The term can also apply to travelling. The meaning can certainly encompass fasting as an act of worship and also travel when it is also an act of worship such as pilgrimage or to acquire knowledge that increases our bond with Allah.
Translation of the transliterated words:
Alttaiboona: the repentant/ the always returning
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. ALTTAIBOONA means the repentant or the ones who always come back (To Allah)
alAAabidoona: the worshipping/ the humbled/
or servant. The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on. Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above. It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity. AlAAaBIDOON are the ones who worship or humbled of full of humility to Allah.
Alhamidoona: the praising
Note: the root is Ha-M-D and it means praise or thanks. According to the understanding of scholars an entity receives HAMD (praise) for her actions, words, or just attributes that are praiseworthy. ALHAMIDOONA are the ones who praise.
Alssaihoona: the travelers/ the fasting
Note: the root is S-Y-HA and it means the flowing water or liquid on the face of the earth. It is conceptually then used for travel and sometimes for fasting because if you are fasting as if you are travelling and not knowing when is your next meal. ALSSAIHOON in this context points to those who travel seeking knowledge or closeness and to those who fast.
alrrakiAAoona: the bending in prayer
Note: the root is R-K-Ain and it means to bend the back or to bow This meaning extends to the concrete and the abstract and both are correct and are binding unless there is a reason to limit the meaning to one. ALRRAKiAAooNA are the ones who bend in prayer.
Alssajidoona: the prostrating in prayer
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. ALSSAJIDOONA are the ones who prostrate in prayer.
Alamiroona: the enjoiners
Note: the root is Hamza-M-R and it means ordering something and the implementation of it. ALAMIROONA in this context means are the ones who give orders or enjoin others to act.
bialmaAAroofi: by the goodness
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. ALMAROOFI is derived from the root Ain-R-F and it means the elevated place that will be known or recognized from a distance. MaAAROOF is what is recognized. This is also used to mean what is good or recognized as being good or appropriate
Waalnnahoona: and the forbidders/ and advising against
Note: WA here is for contrasting this with what preceded it. ALNNAHOONA is derived from the root N-H-Y and it means stopping or ending or desisting. This then takes different form according to the plane of thought of the sentence. ALNNAHOONA are the ones who make others stop short of/ forbid or block an action.
AAani: of/ away from
Almunkari: the bad/ the unrecognizable as good/ the objectionable
Note: ALMUNKARI is derived from the root N-K-R and it means no recognition. This is the concept and it takes several meanings according to the context. They can mean not recognized as unknown. It can also mean not recognized as being good or acceptable and so forth. This is what the context here dictates. MUNKAR is the unrecognized as being good or acceptable and I used objectionable.
Waalhafithoona: and the ones who preserve/ keep safe/ keep guarded
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALHAITHOONA is derived from the root
Lihudoodi: of boundaries of
Note: LI means to or of or for. HUDOODI is derived from the root Ha-D-D and it means limit and boundaries. HUDOODI are the set limits of/ the boundaries of. In a sense, what should not be breached.
Allahi: Allah
Wabashshiri: and give glad tidings/ and give good news
Note: WA here is to start a sentence or new statement. BASHSHIRI is derived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. BASHSHIR is an order or request addressed to an individual and this individual is the prophet (pbuh). It means: give glad tidings
Almumineena: the faithful
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 make themselves safe.
Salaam all and have a great day
Hussein
Tuesday, November 05, 2019
9:111
Salaam all,
9:111
إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Inna Allaha ishtara mina almumineena anfusahum waamwalahum bianna lahumu aljannata yuqatiloona fee sabeeli Allahi fayaqtuloona wayuqtaloona waAAdan AAalayhi haqqan fee alttawrati waalinjeeli waalqurani waman awfa biAAahdihi mina Allahi faistabshiroo bibayAAikumu allathee bayaAAtum bihi wathalika huwa alfawzu alAAatheemu
The aya says:
Indeed Allah took from the faithful, in exchange, their selves and their money that the Garden belongs to them. They fight in Allah’s path so they kill and get killed. A promise upon Him binding in the Torah, the Evangile and the Qur’an. And who is more fulfilling of his oath than Allah? Therefore, have glad tidings with the trade-off that you did and that is the great win.
My personal reflection:
The verse brings about that what was said here is something present in the books before the Qur’an including the Torah, the book of Moses and the Evangile which is the book of Jesus.
The Aya brings about that the faithful sacrifice their bodies and money in Allah’s path. In return Allah rewards them with great rewards. As for Allah’s path that is asking for the fighting then it probably would be two main things:
1- Allowing the faithful to practice their religion unhindered.
2- Fighting injustice and for the sake of the oppressed in the land.
Also it is important that one remembers that Muslims are actually prohibited from fighting unless under a banner of a state (with state government and wise leadership) in a state against state battle or war rather than a group against group or mob against mob.
Translation of the transliterated words:
Inna: indeed
Allaha: Allah
Ishtara: took in exchange/ traded
Note: the root is SH-R-Y or SH-R-W and it means selling something to get something in return or buying something and paying with something else or taking something and giving in return something else. ISHTARA is an action that is completed. It means: the action of taking an object (ANFUSAHUM= their own selves) in exchange for (reassurance of paradise) happened by the subject (third person singular pointing to Allah).
Mina: from
almumineena: the faithful
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 make themselves safe.
anfusahum: themselves/ each other
Note: ANFUSAHUM 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. ANFUSA is a noun that is derived from this root and it means Selves of. HUM means them.
Waamwalahum: and their money/ belongings
Note: WA here is for contrasting or adding. AMWALAHUM is derived from the root Note M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALA means moneys of. HUM means them.
Bianna: by that
Lahumu: to them belongs/ will belong/ they have right
Aljannata: the garden/ heaven
Note: ALJANNATA is derived from the root J-N-N and it means hidden or hiding. It is therefore used to mean darkness because it hides as well as garden because gardens can be hidden or because it has less light than the place out in the sun for the Arabs of the desert. ALJANNATA means: the garden or paradise or heaven.
Yuqatiloona: they fight
Note: the root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOONA is an action that is being completed or will be completed and that is interactive in nature. It means: the action of killing or fatally injuring in an interactive ways is happening or will be happening by the subject (third person plural). The interactivity of this action is pointing to fighting.
Fee: in/ on
Sabeeli: 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. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Fayaqtuloona: so they kill/ inflict injury
Note: FA means so or then or therefore. YAQTULOONA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YAQTULOONA is an action that is happening or will be happening. It means: the action of killing or inflicting big injury is happening or will be happening by the subject (third person plural)
Wayuqtaloona: and they get killed/ majorly injured
Note: WA here is for contrasting the action. YUQTALOONA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQTALOONA is an action that is happening or will be happening. It means the action of getting killed is happening or will be happening to the object (third person plural) by an undeclared subject.
waAAdan: a promise
Note: the root is W-Ain-D and it means promise. WaAADAN means: promise
AAalayhi: upon him
Haqqan: binding
Note: HAQQAN 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). HAQQAN means binding/ right/ obligation
Fee: in
Alttawrati: The Torah
Waalinjeeli: and the evangile
Waalqurani: and the Qur’an
Waman: and who?
Awfa: more fulfilling
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. AWFA within this context means: more fulfilling/ more meeting dues
biAAahdihi: by His oath/ of His oath
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. AAaHDIHI is derived from the root Ain-H-D and it means a promise or a demand to promise or both. It also includes the fulfillment and meeting the promise. AAaHDI means deal or promise or treaty of. HI means Him/ His
Mina: from/ than
Allahi: Allah
Faistabshiroo: therefore have glad tidings/ receive glad tidings
Note: FA means then or therefore or so. ISTABSHIROO is derived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. ISTABSHIROO is an order or a request addressed to a group. It means: have glad tidings/ receive glad tidings.
bibayAAikumu: with your sale/ deal/ trade off
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. BAyAAiKUM is derived from the root B-Y-Ain and it means selling or trading off. It also can mean buying since the seller is getting something instead. BAyAAI means trade off of. KUM means plural you.
Allathee: which/ that
bayaAAtum: traded
Note: the root is B-Y-Ain and it means selling or trading off. It also can mean buying since the seller is getting something instead. BAYaAATUM is an action that is completed. It means the action of trading interactively happened by the subject (second person plural)
Bihi: with
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HI means Him or it and it points to offering their bodies and money.
Wathalika: and that
Huwa: it/ him
Alfawzu: the win/ the success
Note: the root is F-W-Z and it means winning in a good fashion. ALFAWZU means the win or the success.
alAAatheemu: the great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. ALAAaTHEEM means the great.
Salaam all and have a great day.
Hussein
9:111
إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Inna Allaha ishtara mina almumineena anfusahum waamwalahum bianna lahumu aljannata yuqatiloona fee sabeeli Allahi fayaqtuloona wayuqtaloona waAAdan AAalayhi haqqan fee alttawrati waalinjeeli waalqurani waman awfa biAAahdihi mina Allahi faistabshiroo bibayAAikumu allathee bayaAAtum bihi wathalika huwa alfawzu alAAatheemu
The aya says:
Indeed Allah took from the faithful, in exchange, their selves and their money that the Garden belongs to them. They fight in Allah’s path so they kill and get killed. A promise upon Him binding in the Torah, the Evangile and the Qur’an. And who is more fulfilling of his oath than Allah? Therefore, have glad tidings with the trade-off that you did and that is the great win.
My personal reflection:
The verse brings about that what was said here is something present in the books before the Qur’an including the Torah, the book of Moses and the Evangile which is the book of Jesus.
The Aya brings about that the faithful sacrifice their bodies and money in Allah’s path. In return Allah rewards them with great rewards. As for Allah’s path that is asking for the fighting then it probably would be two main things:
1- Allowing the faithful to practice their religion unhindered.
2- Fighting injustice and for the sake of the oppressed in the land.
Also it is important that one remembers that Muslims are actually prohibited from fighting unless under a banner of a state (with state government and wise leadership) in a state against state battle or war rather than a group against group or mob against mob.
Translation of the transliterated words:
Inna: indeed
Allaha: Allah
Ishtara: took in exchange/ traded
Note: the root is SH-R-Y or SH-R-W and it means selling something to get something in return or buying something and paying with something else or taking something and giving in return something else. ISHTARA is an action that is completed. It means: the action of taking an object (ANFUSAHUM= their own selves) in exchange for (reassurance of paradise) happened by the subject (third person singular pointing to Allah).
Mina: from
almumineena: the faithful
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 make themselves safe.
anfusahum: themselves/ each other
Note: ANFUSAHUM 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. ANFUSA is a noun that is derived from this root and it means Selves of. HUM means them.
Waamwalahum: and their money/ belongings
Note: WA here is for contrasting or adding. AMWALAHUM is derived from the root Note M-W-L and it means what a person owns of gold and silver. This is used to mean anything owned or just money. AMWALA means moneys of. HUM means them.
Bianna: by that
Lahumu: to them belongs/ will belong/ they have right
Aljannata: the garden/ heaven
Note: ALJANNATA is derived from the root J-N-N and it means hidden or hiding. It is therefore used to mean darkness because it hides as well as garden because gardens can be hidden or because it has less light than the place out in the sun for the Arabs of the desert. ALJANNATA means: the garden or paradise or heaven.
Yuqatiloona: they fight
Note: the root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOONA is an action that is being completed or will be completed and that is interactive in nature. It means: the action of killing or fatally injuring in an interactive ways is happening or will be happening by the subject (third person plural). The interactivity of this action is pointing to fighting.
Fee: in/ on
Sabeeli: 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. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Fayaqtuloona: so they kill/ inflict injury
Note: FA means so or then or therefore. YAQTULOONA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YAQTULOONA is an action that is happening or will be happening. It means: the action of killing or inflicting big injury is happening or will be happening by the subject (third person plural)
Wayuqtaloona: and they get killed/ majorly injured
Note: WA here is for contrasting the action. YUQTALOONA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQTALOONA is an action that is happening or will be happening. It means the action of getting killed is happening or will be happening to the object (third person plural) by an undeclared subject.
waAAdan: a promise
Note: the root is W-Ain-D and it means promise. WaAADAN means: promise
AAalayhi: upon him
Haqqan: binding
Note: HAQQAN 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). HAQQAN means binding/ right/ obligation
Fee: in
Alttawrati: The Torah
Waalinjeeli: and the evangile
Waalqurani: and the Qur’an
Waman: and who?
Awfa: more fulfilling
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. AWFA within this context means: more fulfilling/ more meeting dues
biAAahdihi: by His oath/ of His oath
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. AAaHDIHI is derived from the root Ain-H-D and it means a promise or a demand to promise or both. It also includes the fulfillment and meeting the promise. AAaHDI means deal or promise or treaty of. HI means Him/ His
Mina: from/ than
Allahi: Allah
Faistabshiroo: therefore have glad tidings/ receive glad tidings
Note: FA means then or therefore or so. ISTABSHIROO is derived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. ISTABSHIROO is an order or a request addressed to a group. It means: have glad tidings/ receive glad tidings.
bibayAAikumu: with your sale/ deal/ trade off
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. BAyAAiKUM is derived from the root B-Y-Ain and it means selling or trading off. It also can mean buying since the seller is getting something instead. BAyAAI means trade off of. KUM means plural you.
Allathee: which/ that
bayaAAtum: traded
Note: the root is B-Y-Ain and it means selling or trading off. It also can mean buying since the seller is getting something instead. BAYaAATUM is an action that is completed. It means the action of trading interactively happened by the subject (second person plural)
Bihi: with
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HI means Him or it and it points to offering their bodies and money.
Wathalika: and that
Huwa: it/ him
Alfawzu: the win/ the success
Note: the root is F-W-Z and it means winning in a good fashion. ALFAWZU means the win or the success.
alAAatheemu: the great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. ALAAaTHEEM means the great.
Salaam all and have a great day.
Hussein
Tuesday, October 08, 2019
9:110
Salaam all
9:110
لاَ يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْاْ رِيبَةً فِي قُلُوبِهِمْ إِلاَّ أَن تَقَطَّعَ قُلُوبُهُمْ وَاللّهُ عَلِيمٌ حَكِيمٌ
La yazalu bunyanuhumu allathee banaw reebatan fee quloobihim illa an taqattaAAa quloobuhum waAllahu AAaleemun hakeemun
The Aya says:
The building they built will continue to be shakiness/ instability in their hearts unless their hearts tear apart. And Allah is knowing, wise.
My personal note:
The Aya says that when someone build their building but also their thoughts and belief systems on shaky grounds then it will continue to be shaky and unstable until their hearts or unless their hearts break apart, meaning until they die.
In this is a calling for those who build on shaky foundations to reexamine their foundations and if they find an error then it is an invitation to rethink and recommit.
Translation of the transliterated words:
La yazalu: it continues/ it remains/ it does not budge
Note: LA is for negation of the action that is coming up. YAZALU is derived from the root Z-W-L and it means ceasing to exist or deteriorating. It also means budging from a certain location. One concrete use is the time of ZAWAL which is the time when the sun budges from the middle of the sky. LA YAZALU is an action that is happening or will be happening. It means: the action of remaining/ continuing/ not budging is happening to the subject (third person singular pointing to their building)
Bunyanuhumu: their building
Note: BUNYANAHUMM is derived from the root B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. BUNYANA means building of. HU means them.
Allathee: which/ the one that
Banaw: they built
Note: the root is B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. BANAW is an action that is completed. It means: the action of building is completed by the subject (third person plural).
Reebatan: shakiness/ instability/ trouble
Note: the root is R-Y-B and it means doubt mixed with disturbance or suspecting badness. One concrete word is RAIB and is used for the milk when it is made into butter because it needs lots of shaking movements. REEBATAN means shakiness/ instability and trouble.
Fee: in
Quloobihim: hearts/ thoughts and emotions
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBI are hearts and minds of or thoughts and emotions of. HIM means them.
Illa: except/ if not/ unless
An: that/ to
taqattaAAa: they cut themselves/ they get cut/ they tear apart
note: the root is Qaf-Tta-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. TAQAATTaAAa is an action that is happening or will be happening. It means: the action of cutting oneself or tearing apart is happening or will be happening by the subject (Quloobuhum= their hearts)
quloobuhum: hearts/ thoughts and emotions
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBU are hearts and minds of or thoughts and emotions of. HUM means them.
waAllahu: And Allah
AAaleemun : knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable
hakeemun: wise/ well steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way
Salaam all and have a great day
Hussein
9:110
لاَ يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْاْ رِيبَةً فِي قُلُوبِهِمْ إِلاَّ أَن تَقَطَّعَ قُلُوبُهُمْ وَاللّهُ عَلِيمٌ حَكِيمٌ
La yazalu bunyanuhumu allathee banaw reebatan fee quloobihim illa an taqattaAAa quloobuhum waAllahu AAaleemun hakeemun
The Aya says:
The building they built will continue to be shakiness/ instability in their hearts unless their hearts tear apart. And Allah is knowing, wise.
My personal note:
The Aya says that when someone build their building but also their thoughts and belief systems on shaky grounds then it will continue to be shaky and unstable until their hearts or unless their hearts break apart, meaning until they die.
In this is a calling for those who build on shaky foundations to reexamine their foundations and if they find an error then it is an invitation to rethink and recommit.
Translation of the transliterated words:
La yazalu: it continues/ it remains/ it does not budge
Note: LA is for negation of the action that is coming up. YAZALU is derived from the root Z-W-L and it means ceasing to exist or deteriorating. It also means budging from a certain location. One concrete use is the time of ZAWAL which is the time when the sun budges from the middle of the sky. LA YAZALU is an action that is happening or will be happening. It means: the action of remaining/ continuing/ not budging is happening to the subject (third person singular pointing to their building)
Bunyanuhumu: their building
Note: BUNYANAHUMM is derived from the root B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. BUNYANA means building of. HU means them.
Allathee: which/ the one that
Banaw: they built
Note: the root is B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. BANAW is an action that is completed. It means: the action of building is completed by the subject (third person plural).
Reebatan: shakiness/ instability/ trouble
Note: the root is R-Y-B and it means doubt mixed with disturbance or suspecting badness. One concrete word is RAIB and is used for the milk when it is made into butter because it needs lots of shaking movements. REEBATAN means shakiness/ instability and trouble.
Fee: in
Quloobihim: hearts/ thoughts and emotions
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBI are hearts and minds of or thoughts and emotions of. HIM means them.
Illa: except/ if not/ unless
An: that/ to
taqattaAAa: they cut themselves/ they get cut/ they tear apart
note: the root is Qaf-Tta-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. TAQAATTaAAa is an action that is happening or will be happening. It means: the action of cutting oneself or tearing apart is happening or will be happening by the subject (Quloobuhum= their hearts)
quloobuhum: hearts/ thoughts and emotions
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBU are hearts and minds of or thoughts and emotions of. HUM means them.
waAllahu: And Allah
AAaleemun : knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable
hakeemun: wise/ well steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way
Salaam all and have a great day
Hussein
Tuesday, October 01, 2019
9:109
Salaam all,
9:109
أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىَ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ
Afaman assasa bunyanahu AAala taqwa mina Allahi waridwanin khayrun am man assasa bunyanahu AAala shafa jurufin harin fainhara bihi fee nari jahannama waAllahu la yahdee alqawma alththalimeena
The Aya says:
Is the one who founds his building on mindfulness from Allah and contentment better or the one who founds his building on the edge of a collapsing cliff so it collapsed with it in the fire of Hell? And Allah does not guide the unjust people.
My personal note:
The Aya points that the foundation of our actions are most important and that the best foundation is mindfulness of Allah and seeking mutual contentment with Allah.
The Aya also points to a very important rule. That is if we act unjustly then it becomes very difficult to reach guidance because Allah will not help the unjust to be guided. May Allah prevent us from transgression as well as from injustice.
Translation of the transliterated words:
Afaman: is it who?
Assasa: established/ founded/ anchored
Note: the root is Hamza-S-S and it means the foundation of the building and the origin or beginning of things. ASSISA is an action that is completed. It means: the action of founding or anchoring the object (Bunyanahu= his building) happened by the subject (third person singular).
Bunyanahu: his building
Note: BUNYANAHU is derived from the root B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BUNYANA means building of. HU means him.
AAala: upon
Taqwa: mindfulness/ piety
Note: the root is W-Qaf-Y and it means guard and protect. Since the best way to guard is through consciousness, then I am using consciousness as a meaning here. TAQWA is the piety and mindfulness with the understanding that is the mindfulness of Allah.
Mina: of/ from
Allahi: Allah
Waridwanin: and contentment/ including contentment/ loving acceptance
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RIDWANIN is derived from the root R-Dhad-Y and it means accepting lovingly. RIDWANIN means loving acceptingly or loving acceptance or contentment.
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.
Am: or
Man: who
Assasa: established/ founded/ anchored
Note: the root is Hamza-S-S and it means the foundation of the building and the origin or beginning of things. ASSISA is an action that is completed. It means: the action of founding or anchoring the object (Bunyanahu= his building) happened by the subject (third person singular).
Bunyanahu: his building
Note: BUNYANAHU is derived from the root B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BUNYANA means building of. HU means him.
AAala: upon
Shafa: edge of
Note: the root is SH-F-Y and it means edge of something. It also means healing and treating. As if the relationship between the two meanings is that treating and healing save the person from the edge of the abyss or so on. SHAFA is edge of
Jurufin: Cliff/ side of the torrent/ edge of the abyss
Note: the root is J-R-F and means dredging the earth or washing it away. JURUF is a cliff or the side of the land at the side of the torrent that is vulnerable to fall down.
Harin: on the verge of collapse/ highly eroded
Note: the root is H-Y-R and it means falling apart or on the verge of collapse. It can mean also highly eroded or has many cracks in it. HARIN means: in the state of falling apart/ verge of collapse/ highly eroded/ vulnerable
Fainhara: So, it collapsed/ It fell down
Note: FA means then or therefore or so. INHARA is derived from the root H-Y-R and it means falling apart or on the verge of collapse. It can mean also highly eroded or has many cracks in it. INHARA is an action that is completed. It means: the action of falling down or collapsing happened to the subject (third person singular)
Bihi: by hit/ with 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. HI means Him or it and it points to the building.
Fee: in/ on
nari: fire of
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. NARI means fire of.
Jahannama: Gehenna/ Hell
Note: that is one of the names of the hell fire or some location within it.
waAllahu: And Allah/ while Allah
la yahdee: Does not guide
Note: La is for negation of the action that comes after. YAHDEE is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. YAHDEE Is an action that this be completed or would be completed. It means that the action of guiding the object (ALQAWMA= the people) is happening over will be happening by the subject (Allah)
Alqawma: the people
Note: ALQAWMA is derived from the root Qaf-Y-M and it means standing or standing upright. ALQAWMA 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.
Alththalimeena: the unjust/ transgressors/ putting things out of place
Note: the root is 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. ALTHTHALIMEEN are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.
Salaam all and have a great day
Hussein
9:109
أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىَ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ
Afaman assasa bunyanahu AAala taqwa mina Allahi waridwanin khayrun am man assasa bunyanahu AAala shafa jurufin harin fainhara bihi fee nari jahannama waAllahu la yahdee alqawma alththalimeena
The Aya says:
Is the one who founds his building on mindfulness from Allah and contentment better or the one who founds his building on the edge of a collapsing cliff so it collapsed with it in the fire of Hell? And Allah does not guide the unjust people.
My personal note:
The Aya points that the foundation of our actions are most important and that the best foundation is mindfulness of Allah and seeking mutual contentment with Allah.
The Aya also points to a very important rule. That is if we act unjustly then it becomes very difficult to reach guidance because Allah will not help the unjust to be guided. May Allah prevent us from transgression as well as from injustice.
Translation of the transliterated words:
Afaman: is it who?
Assasa: established/ founded/ anchored
Note: the root is Hamza-S-S and it means the foundation of the building and the origin or beginning of things. ASSISA is an action that is completed. It means: the action of founding or anchoring the object (Bunyanahu= his building) happened by the subject (third person singular).
Bunyanahu: his building
Note: BUNYANAHU is derived from the root B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BUNYANA means building of. HU means him.
AAala: upon
Taqwa: mindfulness/ piety
Note: the root is W-Qaf-Y and it means guard and protect. Since the best way to guard is through consciousness, then I am using consciousness as a meaning here. TAQWA is the piety and mindfulness with the understanding that is the mindfulness of Allah.
Mina: of/ from
Allahi: Allah
Waridwanin: and contentment/ including contentment/ loving acceptance
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RIDWANIN is derived from the root R-Dhad-Y and it means accepting lovingly. RIDWANIN means loving acceptingly or loving acceptance or contentment.
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.
Am: or
Man: who
Assasa: established/ founded/ anchored
Note: the root is Hamza-S-S and it means the foundation of the building and the origin or beginning of things. ASSISA is an action that is completed. It means: the action of founding or anchoring the object (Bunyanahu= his building) happened by the subject (third person singular).
Bunyanahu: his building
Note: BUNYANAHU is derived from the root B-N-Y and it means building and it also mean son or child or offspring. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BUNYANA means building of. HU means him.
AAala: upon
Shafa: edge of
Note: the root is SH-F-Y and it means edge of something. It also means healing and treating. As if the relationship between the two meanings is that treating and healing save the person from the edge of the abyss or so on. SHAFA is edge of
Jurufin: Cliff/ side of the torrent/ edge of the abyss
Note: the root is J-R-F and means dredging the earth or washing it away. JURUF is a cliff or the side of the land at the side of the torrent that is vulnerable to fall down.
Harin: on the verge of collapse/ highly eroded
Note: the root is H-Y-R and it means falling apart or on the verge of collapse. It can mean also highly eroded or has many cracks in it. HARIN means: in the state of falling apart/ verge of collapse/ highly eroded/ vulnerable
Fainhara: So, it collapsed/ It fell down
Note: FA means then or therefore or so. INHARA is derived from the root H-Y-R and it means falling apart or on the verge of collapse. It can mean also highly eroded or has many cracks in it. INHARA is an action that is completed. It means: the action of falling down or collapsing happened to the subject (third person singular)
Bihi: by hit/ with 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. HI means Him or it and it points to the building.
Fee: in/ on
nari: fire of
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. NARI means fire of.
Jahannama: Gehenna/ Hell
Note: that is one of the names of the hell fire or some location within it.
waAllahu: And Allah/ while Allah
la yahdee: Does not guide
Note: La is for negation of the action that comes after. YAHDEE is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. YAHDEE Is an action that this be completed or would be completed. It means that the action of guiding the object (ALQAWMA= the people) is happening over will be happening by the subject (Allah)
Alqawma: the people
Note: ALQAWMA is derived from the root Qaf-Y-M and it means standing or standing upright. ALQAWMA 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.
Alththalimeena: the unjust/ transgressors/ putting things out of place
Note: the root is 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. ALTHTHALIMEEN are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.
Salaam all and have a great day
Hussein
Wednesday, September 18, 2019
9:108
Salaam all,
9:108
لاَ تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُواْ وَاللّهُ يُحِبُّ الْمُطَّهِّرِينَ
La taqum feehi abadan lamasjidun ossisa AAala alttaqwa min awwali yawmin ahaqqu an taqooma feehi feehi rijalun yuhibboona an yatatahharoo waAllahu yuhibbu almuttahhireena
The Aya says:
Never stand upright in it. A masjid/ Mosque that was founded on mindfulness from the first day is more worthy that you stand upright in. In it are men/people who like to self-cleanse. And Allah loves the self-cleansers.
My personal note:
The Aya brings about the importance of supporting the works and the Mosques but can be extended to institutions that are built on mindfulness rather than intrigue and questionable intents.
The Aya praises the people who self-cleanse and this can be taken as literal but also as general as in cleansing our hearts and minds and words and so on and so forth. Those are the people that Allah loves.
Translation of the transliterated words:
La taqum: do not stand/ do not stand upright
Note: LA is for negation of an act and in here for prohibition of the act that follows. TAQUM 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. TAQUM is an action that is happening or will be happening. It means: the action of standing upright is happening or will be happening by the subject.
Feehi: in him/ in it (the masjid)
Abadan: ever/ never
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Lamasjidun: a mosque/ masjid/ a place for prayer
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. MASJID is the place and can also apply in addition to time of Sujood and that is prostration. The term is used for any place of worship and more particularly a mosque.
Ossisa: established/ anchored/ founded
Note: the root is Hamza-S-S and it means the foundation of the building and the origin or beginning of things. OSSISA is an action that is completed. It means: the action of founding or anchoring the object (MASJIDUN-mosque) happened by an undeclared subject.
AAala: on/ upon
Altaqwa: the mindfulness/ the piety
Note: the root is W-Qaf-Y and it means guard and protect. Since the best way to guard is through consciousness, then I am using consciousness as a meaning here. ALTTAQWA is the piety and mindfulness with the understanding that is the mindfulness of Allah.
Min: from
Awwali: first
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. AWWAL means first of or first amongst or most ultimate of or foremost. In here being the first.
Yawmin: day
Note: YAWMI is derived from the root Y-W-M and it means day. YAWMI means the day.
Ahaqqu: more deserving/ more worthy
Note: AHAQQU 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). AHAQQU means had more right or is more worthy
An: that/ to
Taqooma: Stand/ stand upright
Note: TAQOOM 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. TAQOOM is an action that is happening or will be happening. It means: the action of standing upright is happening or will be happening by the subject.
Feehi: in it
Feehi: in it
Rijalun: men/ people
Note: the root is R-J-L and it means legs or feet. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. RIJALUN means men or people.
Yuhibboona: they love/ they like
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBOONA is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular plural). This, in effect means, they love or like
An: that/ to
Yatatahharoo: self-cleanse
Note: YATATAHHAROO is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. YATATAHHAROO is an action that is happening or will be happening. It means the action of cleansing oneself or for oneself is happening or will be happening by the subject (third person plural).
waAllahu: And Allah/ While Allah
yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to God). This, in effect means, HE loves
almuttahhireena: the self-cleansers
Note: the term is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. ALMUTTAHIREENA are the people who self cleanse
Salaam all and have a great day.
Hussein
9:108
لاَ تَقُمْ فِيهِ أَبَدًا لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُواْ وَاللّهُ يُحِبُّ الْمُطَّهِّرِينَ
La taqum feehi abadan lamasjidun ossisa AAala alttaqwa min awwali yawmin ahaqqu an taqooma feehi feehi rijalun yuhibboona an yatatahharoo waAllahu yuhibbu almuttahhireena
The Aya says:
Never stand upright in it. A masjid/ Mosque that was founded on mindfulness from the first day is more worthy that you stand upright in. In it are men/people who like to self-cleanse. And Allah loves the self-cleansers.
My personal note:
The Aya brings about the importance of supporting the works and the Mosques but can be extended to institutions that are built on mindfulness rather than intrigue and questionable intents.
The Aya praises the people who self-cleanse and this can be taken as literal but also as general as in cleansing our hearts and minds and words and so on and so forth. Those are the people that Allah loves.
Translation of the transliterated words:
La taqum: do not stand/ do not stand upright
Note: LA is for negation of an act and in here for prohibition of the act that follows. TAQUM 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. TAQUM is an action that is happening or will be happening. It means: the action of standing upright is happening or will be happening by the subject.
Feehi: in him/ in it (the masjid)
Abadan: ever/ never
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Lamasjidun: a mosque/ masjid/ a place for prayer
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. MASJID is the place and can also apply in addition to time of Sujood and that is prostration. The term is used for any place of worship and more particularly a mosque.
Ossisa: established/ anchored/ founded
Note: the root is Hamza-S-S and it means the foundation of the building and the origin or beginning of things. OSSISA is an action that is completed. It means: the action of founding or anchoring the object (MASJIDUN-mosque) happened by an undeclared subject.
AAala: on/ upon
Altaqwa: the mindfulness/ the piety
Note: the root is W-Qaf-Y and it means guard and protect. Since the best way to guard is through consciousness, then I am using consciousness as a meaning here. ALTTAQWA is the piety and mindfulness with the understanding that is the mindfulness of Allah.
Min: from
Awwali: first
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. AWWAL means first of or first amongst or most ultimate of or foremost. In here being the first.
Yawmin: day
Note: YAWMI is derived from the root Y-W-M and it means day. YAWMI means the day.
Ahaqqu: more deserving/ more worthy
Note: AHAQQU 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). AHAQQU means had more right or is more worthy
An: that/ to
Taqooma: Stand/ stand upright
Note: TAQOOM 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. TAQOOM is an action that is happening or will be happening. It means: the action of standing upright is happening or will be happening by the subject.
Feehi: in it
Feehi: in it
Rijalun: men/ people
Note: the root is R-J-L and it means legs or feet. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. RIJALUN means men or people.
Yuhibboona: they love/ they like
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBOONA is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular plural). This, in effect means, they love or like
An: that/ to
Yatatahharoo: self-cleanse
Note: YATATAHHAROO is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. YATATAHHAROO is an action that is happening or will be happening. It means the action of cleansing oneself or for oneself is happening or will be happening by the subject (third person plural).
waAllahu: And Allah/ While Allah
yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to God). This, in effect means, HE loves
almuttahhireena: the self-cleansers
Note: the term is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. ALMUTTAHIREENA are the people who self cleanse
Salaam all and have a great day.
Hussein
Friday, August 30, 2019
9:107
Salaam all,
9:107
وَالَّذِينَ اتَّخَذُواْ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللّهَ وَرَسُولَهُ مِن قَبْلُ وَلَيَحْلِفَنَّ إِنْ أَرَدْنَا إِلاَّ الْحُسْنَى وَاللّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
Waallatheena ittakhathoo masjidan diraran wakufran watafreeqan bayna almumineena wairsadan liman haraba Allaha warasoolahu min qablu walayahlifunna in aradna illaalhusna waAllahu yashhadu innahum lakathiboona
The Aya says:
And those who took a Mosque of harm including rejection and division between the faithful and watchfulness to who fought Allah and His messenger from before. And they will swear that “We did not seek but goodness” while Allah testifies they are indeed untruthful.
My personal note:
There is a context to this verse and that is about a people who established a mosque with the aim being different from the usual reasons for establishing a mosque. The Aya brings the attention that not all acts that seem good on the surface are good and that we should be always discerning.
Translation of the transliterated words:
Waallatheena: and those who
ittakhathoo : took/ took for themselves
Note: the root is Hamza-KH-TH and it means to take. ITTAKHATHOO is an action that is completed. It means: the action of taking the object (deenakum= your religion) happened by the subject (third person plural).
Masjidan: a mosque/ a place for prayer
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. MASJID is the place and can also apply in addition to time of Sujood and that is prostration. The term is used for any place of worship and more particularly a mosque.
Diraran: harmfully/ with harmful intent
Note: the root is Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. DIRARAN means harmfully or with harmful intent.
Wakufran: and rejection/ including rejection/ denial
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. Kufran 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. KUFR is rejection or denial and so on.
Watafreeqan: and division/ and sowing division
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. TAFREEQAN is derived from 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 and suspicion splits us apart or it is a fear that tears the person and so on. TAFREEQAN means division or sowing division and separation in this context.
bayna :between
almumineena: the faithful
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 make themselves safe.
Wairsadan: and watching/ spying
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. IRSAD is derived from the root R-Sad-D and it means watching. It is used for the land after the rain hit it as it is watching for the grass to sprout up. IRSAD is watching and perhaps close to spying.
Liman: to who
Haraba: fought/ declared war/ sworn animosity
Note: HARAB is derived from the root HA-R-B and it means war or lack of peace. Some concrete uses of the words are: the money of the person, the best room or most secure room in the house and so on. The concept is about lack of peace and about threatening what is cherished. HARABA is an action that is completed. It means: the action of fighting/ declaring war/ sworn animosity happened by the subject (third person singular or plaural) against the object (Allah)
Allaha: Allah
Warasoolahu: and his messenger/ and His envoy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RASOOLAHU 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. RASOOLA means messenger of or the envoy of. HU means him and it points to Allah.
Min: from
QABLu: before
Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLU in this context means before.
Walayahlifunna: and they will indeed swear
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. LAYAHLIFUNNA is derived from the root HA-L-F and it means swearing an oath. SAYAHLIFOON is an action that will be completed. It means: the action of swearing will happen by the subject (third person plural) and with emphasis.
In: if
aradna: We sought
Note: ARADNA 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. ARADNA is an action that is completed. It means: the action of seeking or wanting happened by the subject (first person plural).
Illa: except/ if not
Alhusna: the goodness
Note: the root is root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. ALHUSNA is the goodness or beauty.
waAllahu: While Allah
yashhadu: testifies/ declares/ witnesses
Note: the root is SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. YASHADU is an action that is happening or will be happening. It means: the action of witnessing/ testifying or declaring is happening or will be happening by the subject (third person singular).
Innahum: they/ they indeed
Lakathiboona: untruthful
Note: LA is for emphasis. KATHIBOON 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. KATHIBOON means untruthful or not lying.
Salaam all and have a great day
Hussein
9:107
وَالَّذِينَ اتَّخَذُواْ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللّهَ وَرَسُولَهُ مِن قَبْلُ وَلَيَحْلِفَنَّ إِنْ أَرَدْنَا إِلاَّ الْحُسْنَى وَاللّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
Waallatheena ittakhathoo masjidan diraran wakufran watafreeqan bayna almumineena wairsadan liman haraba Allaha warasoolahu min qablu walayahlifunna in aradna illaalhusna waAllahu yashhadu innahum lakathiboona
The Aya says:
And those who took a Mosque of harm including rejection and division between the faithful and watchfulness to who fought Allah and His messenger from before. And they will swear that “We did not seek but goodness” while Allah testifies they are indeed untruthful.
My personal note:
There is a context to this verse and that is about a people who established a mosque with the aim being different from the usual reasons for establishing a mosque. The Aya brings the attention that not all acts that seem good on the surface are good and that we should be always discerning.
Translation of the transliterated words:
Waallatheena: and those who
ittakhathoo : took/ took for themselves
Note: the root is Hamza-KH-TH and it means to take. ITTAKHATHOO is an action that is completed. It means: the action of taking the object (deenakum= your religion) happened by the subject (third person plural).
Masjidan: a mosque/ a place for prayer
Note: the root is S-J-D and in concrete it means in one concrete form: a tree that is tilting downward due to a heavy load of fruits. It therefore is used conceptually to mean tilting downward of the face or the body including prostration as well as showing any sign of submission to a higher power. The range of meaning all those meanings together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible. MASJID is the place and can also apply in addition to time of Sujood and that is prostration. The term is used for any place of worship and more particularly a mosque.
Diraran: harmfully/ with harmful intent
Note: the root is Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. DIRARAN means harmfully or with harmful intent.
Wakufran: and rejection/ including rejection/ denial
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. Kufran 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. KUFR is rejection or denial and so on.
Watafreeqan: and division/ and sowing division
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. TAFREEQAN is derived from 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 and suspicion splits us apart or it is a fear that tears the person and so on. TAFREEQAN means division or sowing division and separation in this context.
bayna :between
almumineena: the faithful
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 make themselves safe.
Wairsadan: and watching/ spying
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. IRSAD is derived from the root R-Sad-D and it means watching. It is used for the land after the rain hit it as it is watching for the grass to sprout up. IRSAD is watching and perhaps close to spying.
Liman: to who
Haraba: fought/ declared war/ sworn animosity
Note: HARAB is derived from the root HA-R-B and it means war or lack of peace. Some concrete uses of the words are: the money of the person, the best room or most secure room in the house and so on. The concept is about lack of peace and about threatening what is cherished. HARABA is an action that is completed. It means: the action of fighting/ declaring war/ sworn animosity happened by the subject (third person singular or plaural) against the object (Allah)
Allaha: Allah
Warasoolahu: and his messenger/ and His envoy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RASOOLAHU 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. RASOOLA means messenger of or the envoy of. HU means him and it points to Allah.
Min: from
QABLu: before
Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLU in this context means before.
Walayahlifunna: and they will indeed swear
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. LAYAHLIFUNNA is derived from the root HA-L-F and it means swearing an oath. SAYAHLIFOON is an action that will be completed. It means: the action of swearing will happen by the subject (third person plural) and with emphasis.
In: if
aradna: We sought
Note: ARADNA 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. ARADNA is an action that is completed. It means: the action of seeking or wanting happened by the subject (first person plural).
Illa: except/ if not
Alhusna: the goodness
Note: the root is root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. ALHUSNA is the goodness or beauty.
waAllahu: While Allah
yashhadu: testifies/ declares/ witnesses
Note: the root is SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. YASHADU is an action that is happening or will be happening. It means: the action of witnessing/ testifying or declaring is happening or will be happening by the subject (third person singular).
Innahum: they/ they indeed
Lakathiboona: untruthful
Note: LA is for emphasis. KATHIBOON 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. KATHIBOON means untruthful or not lying.
Salaam all and have a great day
Hussein
Wednesday, July 24, 2019
9:106
Salaam all,
9:106
وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللّهُ عَلِيمٌ حَكِيمٌ
Waakharoona murjawna liamri Allahi imma yuAAaththibuhum waimma yatoobu AAalayhim waAllahu AAaleemun hakeemun
The Aya says:
Still others are postponed to Allah’s decision. Either He punishes them or He brings them back under His fold. And Allah is knowing, wise.
My personal note:
This is a group that may have not done the repentance and therefore the decision of how to deal with them is left to Allah on the day of Judgement. The Aya says that Allah may punish them for it or he may “Yatoob Alayhim” which would be translated literally as “returns on them” and is understood as taking them back under His protection or forgiving them and so on.
The aya ends with a beautiful reminder and that Allah is knowing and wise and therefore His decision is to be understood that it takes in consideration His knowledge and His wisdom rather than being haphazard.
Translation of the transliterated words:
Waakharoona: and others
Note: the WA here is for contrasting the discussion coming up with the previous one. AKHAROON is derived from the root Hamza-KH-R and it means remaining. AKHAROON in this context means others in the sense that they are still not entered in the discussion after the previous two groups.
Murjawna: postponed
Note: The root is R-J-Y and it means edge of something or it’s side. The term crosses many planes and in time, it gives the edge of time and that is understood as postponement. For place it means the boundary or edge of that place and for other things or entities, it gives the feeling of hope to arrive at that edge or, in other cases the fear to arrive at such an entity. Murjawna meansThey are postponed/ they are hoped
Liamri: to matter of/ to order of/ to implement of
Note: Li means to or for. AMRI is derived from the root Hamza-M-R and it means ordering something and the implementation of it. AMRI is the order or the implementation of His or both at the same time. In this context, it points to the implementation or matter of decision that is coming to being into effect.
Allahi: Allah
Imma: either
yuAAaththibuhum: He punishes them/ He makes them suffer
Note: YuAAaTHTHIBHUM 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. YuAAaTHTHIB is an action that is being completed or will be completed in the future. It means: The action of making the object (HUM= them) is happening or will be happening by the subject (first person singular)
Waimma: or
yatoobu: accept repentance/ facilitate repentance/ bestow
Note: YATOOBU is derived from the root 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. YATOOBA is an action that is being completed or will be completed. It means: the action of facilitating or accepting repentance or ultimate return (to God) is happening by the subject (third person singular)
AAalayhim: upon them
waAllahu: And Allah
AAaleemun : knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable
hakeemun: wise/ well steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way
Salaam all and have a great day.
Hussein
9:106
وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللّهُ عَلِيمٌ حَكِيمٌ
Waakharoona murjawna liamri Allahi imma yuAAaththibuhum waimma yatoobu AAalayhim waAllahu AAaleemun hakeemun
The Aya says:
Still others are postponed to Allah’s decision. Either He punishes them or He brings them back under His fold. And Allah is knowing, wise.
My personal note:
This is a group that may have not done the repentance and therefore the decision of how to deal with them is left to Allah on the day of Judgement. The Aya says that Allah may punish them for it or he may “Yatoob Alayhim” which would be translated literally as “returns on them” and is understood as taking them back under His protection or forgiving them and so on.
The aya ends with a beautiful reminder and that Allah is knowing and wise and therefore His decision is to be understood that it takes in consideration His knowledge and His wisdom rather than being haphazard.
Translation of the transliterated words:
Waakharoona: and others
Note: the WA here is for contrasting the discussion coming up with the previous one. AKHAROON is derived from the root Hamza-KH-R and it means remaining. AKHAROON in this context means others in the sense that they are still not entered in the discussion after the previous two groups.
Murjawna: postponed
Note: The root is R-J-Y and it means edge of something or it’s side. The term crosses many planes and in time, it gives the edge of time and that is understood as postponement. For place it means the boundary or edge of that place and for other things or entities, it gives the feeling of hope to arrive at that edge or, in other cases the fear to arrive at such an entity. Murjawna meansThey are postponed/ they are hoped
Liamri: to matter of/ to order of/ to implement of
Note: Li means to or for. AMRI is derived from the root Hamza-M-R and it means ordering something and the implementation of it. AMRI is the order or the implementation of His or both at the same time. In this context, it points to the implementation or matter of decision that is coming to being into effect.
Allahi: Allah
Imma: either
yuAAaththibuhum: He punishes them/ He makes them suffer
Note: YuAAaTHTHIBHUM 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. YuAAaTHTHIB is an action that is being completed or will be completed in the future. It means: The action of making the object (HUM= them) is happening or will be happening by the subject (first person singular)
Waimma: or
yatoobu: accept repentance/ facilitate repentance/ bestow
Note: YATOOBU is derived from the root 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. YATOOBA is an action that is being completed or will be completed. It means: the action of facilitating or accepting repentance or ultimate return (to God) is happening by the subject (third person singular)
AAalayhim: upon them
waAllahu: And Allah
AAaleemun : knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable
hakeemun: wise/ well steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way
Salaam all and have a great day.
Hussein
Friday, July 12, 2019
9:105
Salaam all,
9:105
وَقُلِ اعْمَلُواْ فَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
Waquli iAAmaloo fasayara Allahu AAamalakum warasooluhu waalmuminoona wasaturaddoona ila AAalimi alghaybi waalshshahadati fayunabbiokum bima kuntum taAAmaloona
The Aya says:
And say (Oh Muhammad) work, Allah will see your work and his messenger and the faithful. And you (plural) will be returned to the knower of the perceived and the unperceived so he will inform you of what you were doing.
My personal note:
The Aya asks the prophet to urge people to work and act according to their intentions and then it informs them that Allah will see their work and record it so they will be informed of it on the day of Judgement. It is a call to action with Allah on our mind so that our actions are always in the good and appropriate designation.
The Aya also gives the designation to Allah that He is the knower of the perceived and unperceived and so we cannot hide anything from him while we can hide it from others. It is also a reassurance that if there is something about us in the form of hidden defect or weakness then He is also aware of it and takes it in consideration as He sees and judges our actions.
Translation of the transliterated words:
Waquli: and say (singular you)/ in addition say
Note: WA is for initiation of a statement and take the form of and as in addition. QULI 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/ communicate.
iAAmaloo: do/ work/act
Note: the root is Ain-M-L and it means doing or work. iAAMALOO is an order or a request addressed to a group. It means: do or work.
Fasayara: then He shall see
Note: FA means then or therefore. SAYARA is derived from the root R-Hamza-Y and it means viewing or seeing. SAYARA is an action that will be completed. It means: the action of seeing the object (AAaMALAKUM= your work) will be happening by the subject (third person singular pointing to Allah)
Allahu: Allah
AAamalakum: your (plural) work/ your doing
Note: the root is Ain-M-L and it means doing or work. AAaMALA means doing of or work of. KUM means plural you.
warasooluhu: and his messenger/ and His envoy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RASOOLUHU 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. RASOOLU means messenger of or the envoy of. HU means him and it points to Allah.
Waalmuminoona: and the faithful
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALMUMINOONA 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. ALMUMINOONA means: those who make themselves safe.
Wasaturaddoona: and you (plural) shall be returned
Note: WA is for resumption of the discussion here. SATURADDOONA is derived from the root R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. SATURADDOONA is an action that will be happening. It means: the action of being returned is happening to the object (second person plural) will be happening through an undeclared subject.
Ila: to/ towards
AAalimi: knower/ knower for fact
Note: the root is Ain-L-M and it means knowing or knowledge of facts. AAaLIMI means knower of.
Alghaybi: the unseen/ the hidden/ the unperceived
Note: the root is GH-Y-B or GHAIN-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to anything that disappears or becomes as if it disappeared in the forest. ALGHAYB is the unseen/ unperceived/hidden
Waalshshahadati: the witnessed/ the apparent
Note: WA here is for contrasting with the previous word. ALSHSHAHADATI is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. ALSHSHAHADATI is the witnessed which has to be apparent.
Fayunabbiokum: So He informs you/ So he tells you
Note: FA means so or therefore or then. YUNABBIOKUM is derived from the root N-B-Hamza and it means news or information. YUNABBIOKUM is an action that is being completed or will be completed. It means the action of informing or giving news to the object (KUM=plural you) is happening or will be happening by the subject (third person singular pointing to Allah)
Bima: by what/ for 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.
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
taAAmaloona: you (plural) do
Note: the root is Ain-M-L and it means doing or work. TaAAaMALOONA is an action that is being completed or will be completed. It means: the action of doing or making is happening or will be happening by the subject (second person plural). The combination of Kuntum TaAAMALOON gives the impression of this: you happened to be doing or you happened to do.
Salaam all and have a great day
Hussein
9:105
وَقُلِ اعْمَلُواْ فَسَيَرَى اللّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
Waquli iAAmaloo fasayara Allahu AAamalakum warasooluhu waalmuminoona wasaturaddoona ila AAalimi alghaybi waalshshahadati fayunabbiokum bima kuntum taAAmaloona
The Aya says:
And say (Oh Muhammad) work, Allah will see your work and his messenger and the faithful. And you (plural) will be returned to the knower of the perceived and the unperceived so he will inform you of what you were doing.
My personal note:
The Aya asks the prophet to urge people to work and act according to their intentions and then it informs them that Allah will see their work and record it so they will be informed of it on the day of Judgement. It is a call to action with Allah on our mind so that our actions are always in the good and appropriate designation.
The Aya also gives the designation to Allah that He is the knower of the perceived and unperceived and so we cannot hide anything from him while we can hide it from others. It is also a reassurance that if there is something about us in the form of hidden defect or weakness then He is also aware of it and takes it in consideration as He sees and judges our actions.
Translation of the transliterated words:
Waquli: and say (singular you)/ in addition say
Note: WA is for initiation of a statement and take the form of and as in addition. QULI 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/ communicate.
iAAmaloo: do/ work/act
Note: the root is Ain-M-L and it means doing or work. iAAMALOO is an order or a request addressed to a group. It means: do or work.
Fasayara: then He shall see
Note: FA means then or therefore. SAYARA is derived from the root R-Hamza-Y and it means viewing or seeing. SAYARA is an action that will be completed. It means: the action of seeing the object (AAaMALAKUM= your work) will be happening by the subject (third person singular pointing to Allah)
Allahu: Allah
AAamalakum: your (plural) work/ your doing
Note: the root is Ain-M-L and it means doing or work. AAaMALA means doing of or work of. KUM means plural you.
warasooluhu: and his messenger/ and His envoy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. RASOOLUHU 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. RASOOLU means messenger of or the envoy of. HU means him and it points to Allah.
Waalmuminoona: and the faithful
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALMUMINOONA 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. ALMUMINOONA means: those who make themselves safe.
Wasaturaddoona: and you (plural) shall be returned
Note: WA is for resumption of the discussion here. SATURADDOONA is derived from the root R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. SATURADDOONA is an action that will be happening. It means: the action of being returned is happening to the object (second person plural) will be happening through an undeclared subject.
Ila: to/ towards
AAalimi: knower/ knower for fact
Note: the root is Ain-L-M and it means knowing or knowledge of facts. AAaLIMI means knower of.
Alghaybi: the unseen/ the hidden/ the unperceived
Note: the root is GH-Y-B or GHAIN-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to anything that disappears or becomes as if it disappeared in the forest. ALGHAYB is the unseen/ unperceived/hidden
Waalshshahadati: the witnessed/ the apparent
Note: WA here is for contrasting with the previous word. ALSHSHAHADATI is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact. ALSHSHAHADATI is the witnessed which has to be apparent.
Fayunabbiokum: So He informs you/ So he tells you
Note: FA means so or therefore or then. YUNABBIOKUM is derived from the root N-B-Hamza and it means news or information. YUNABBIOKUM is an action that is being completed or will be completed. It means the action of informing or giving news to the object (KUM=plural you) is happening or will be happening by the subject (third person singular pointing to Allah)
Bima: by what/ for 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.
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
taAAmaloona: you (plural) do
Note: the root is Ain-M-L and it means doing or work. TaAAaMALOONA is an action that is being completed or will be completed. It means: the action of doing or making is happening or will be happening by the subject (second person plural). The combination of Kuntum TaAAMALOON gives the impression of this: you happened to be doing or you happened to do.
Salaam all and have a great day
Hussein
Monday, July 08, 2019
9:104
Salaam all
9:104
أَلَمْ يَعْلَمُواْ أَنَّ اللّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللّهَ هُوَ التَّوَّابُ الرَّحِيمُ
Alam yaAAlamoo anna Allaha huwa yaqbalu alttawbata AAan AAibadihi wayakhuthu alssadaqati waanna Allaha huwa alttawwabu alrraheemu
The Aya says:
Have they not known that Allah welcomes repentance about his humbled ones and He receives charity and that Allah is indeed the acceptor/ enabler of repentance, the merciful
My personal note:
The Aya reminds us that Allah is always there for us to accept our repentance, help us in the process and enables us to do it.
The Aya also reiterates that charity is a form of bringing up repentance. It brings about that while Allah is not a beneficiary of charity, He loves for us as humans to help our fellow man and that is charity for Allah.
There is a beautiful tradition from the prophet upon him be peace where Allah talks to some of us. “I have been sick and you did not visit me, hungry and you did not feed me. The person responds: You are the lord of the world how come. Allah responds: my servant so and so was hungry and you did not feed him, sick and you did not visit him”
Translation of the transliterated words:
Alam yaAAlamoo: have they not known
Note: ALAM is a question in the negative as in is it not? have not? YaAALAMOO is derived from the root Ain-L-M and it means knowing or knowledge. YaAALAMOO is the third person plural present or future tense of a verb that is derived from the root. This verb means They arrive knowing literally and that means they know. ALAM YaAALAMOO means: Have they not known? Did they not know?
Anna: that
Allaha: Allah
Huwa: He
Yaqbalu: accepts/ Welcomes
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. YAQBALU is an action that is happening or will be happening. It means: the action of accepting the object (ALTTAWBATA= the repentance) is going to be accepted/ Welcomed by the subject (third person singular pointing to Allah).
Alttawbata: the repentance/ the return
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. ALTTAWBATA is the repentance or return to Allah.
AAan: about
AAibadihi: His servants/ his humbled ones
Note: the root is Ain-B-D and it means slave or servant. The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on. Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above. It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity. AAiBADI means humbled ones of or servants of. HI means him and points to Allah.
Wayakhuthu: and He receives/ accepts
Note: WA in here is an addition or inclusion. YAKHUTHU is derived from the root Hamza-KH-TH and it means to take. YAKHUTHU is an action that is completed. It means: the action of taking the object (ALSSADAQAT= the charities) is happening or will be happening by the subject (third person singular pointing to Allah).
Alssadaqati: the charity/ the charities
Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word. ALSSADAQATI here means the charity or charities.
Waanna: and that
Allaha: Allah
Huwa: He
Alttawwabu: the acceptor/ enabler of repentance
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. ALTTAWWABU can mean the one who repents a bit or the one who enables and accepts repentance. In this context, it points to the accepter/enabler of repentance.
Alrraheemu: the merciful/ the graceful
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. ALRRAHEEM is the one with the womb-like mercy.
Salaam all and have a great day
Hussein
9:104
أَلَمْ يَعْلَمُواْ أَنَّ اللّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللّهَ هُوَ التَّوَّابُ الرَّحِيمُ
Alam yaAAlamoo anna Allaha huwa yaqbalu alttawbata AAan AAibadihi wayakhuthu alssadaqati waanna Allaha huwa alttawwabu alrraheemu
The Aya says:
Have they not known that Allah welcomes repentance about his humbled ones and He receives charity and that Allah is indeed the acceptor/ enabler of repentance, the merciful
My personal note:
The Aya reminds us that Allah is always there for us to accept our repentance, help us in the process and enables us to do it.
The Aya also reiterates that charity is a form of bringing up repentance. It brings about that while Allah is not a beneficiary of charity, He loves for us as humans to help our fellow man and that is charity for Allah.
There is a beautiful tradition from the prophet upon him be peace where Allah talks to some of us. “I have been sick and you did not visit me, hungry and you did not feed me. The person responds: You are the lord of the world how come. Allah responds: my servant so and so was hungry and you did not feed him, sick and you did not visit him”
Translation of the transliterated words:
Alam yaAAlamoo: have they not known
Note: ALAM is a question in the negative as in is it not? have not? YaAALAMOO is derived from the root Ain-L-M and it means knowing or knowledge. YaAALAMOO is the third person plural present or future tense of a verb that is derived from the root. This verb means They arrive knowing literally and that means they know. ALAM YaAALAMOO means: Have they not known? Did they not know?
Anna: that
Allaha: Allah
Huwa: He
Yaqbalu: accepts/ Welcomes
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. YAQBALU is an action that is happening or will be happening. It means: the action of accepting the object (ALTTAWBATA= the repentance) is going to be accepted/ Welcomed by the subject (third person singular pointing to Allah).
Alttawbata: the repentance/ the return
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. ALTTAWBATA is the repentance or return to Allah.
AAan: about
AAibadihi: His servants/ his humbled ones
Note: the root is Ain-B-D and it means slave or servant. The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on. Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above. It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity. AAiBADI means humbled ones of or servants of. HI means him and points to Allah.
Wayakhuthu: and He receives/ accepts
Note: WA in here is an addition or inclusion. YAKHUTHU is derived from the root Hamza-KH-TH and it means to take. YAKHUTHU is an action that is completed. It means: the action of taking the object (ALSSADAQAT= the charities) is happening or will be happening by the subject (third person singular pointing to Allah).
Alssadaqati: the charity/ the charities
Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word. ALSSADAQATI here means the charity or charities.
Waanna: and that
Allaha: Allah
Huwa: He
Alttawwabu: the acceptor/ enabler of repentance
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. ALTTAWWABU can mean the one who repents a bit or the one who enables and accepts repentance. In this context, it points to the accepter/enabler of repentance.
Alrraheemu: the merciful/ the graceful
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. ALRRAHEEM is the one with the womb-like mercy.
Salaam all and have a great day
Hussein
Tuesday, July 02, 2019
9:103
Salaam all,
9:103
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاَتَكَ سَكَنٌ لَّهُمْ وَاللّهُ سَمِيعٌ عَلِيمٌ
Khuth min amwalihim sadaqatan tutahhiruhum watuzakkeehim biha wasalli AAalayhim inna salataka sakanun lahum waAllahu sameeAAun AAaleemun
The Aya says:
Take (O Muhammad) from their money charity. You cleanse them and nurture them by it, and pray for them. Indeed, your prayer is serenity to them and Allah is hearing, knowing.
My personal note:
Tis Aya is beautiful. It teaches us that charity is a great act of cleansing from sin and also of helping us grow and mature and become fruitful. The Aya points to Allah’s love or those of us who are sinners. In it Allah is asking the prophet to pray for us. This also means that we pray for each other in an act that helps our community be more forgiving, loving and close to each other.
Translation of the transliterated words:
Khuth: take
Note: the root is Hamza-KH-TH and it means to take. KHUTH is an order or a request addressed to a singular. It means: Take.
Min: from
Amwalihim: their money/ their wealth/ 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. AMWALI means moneys of. HIM means them.
Sadaqatan: charity
Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word. SADAQATAN here means the charity.
Tutahhiruhum: you (singular cleanse them)
Note: TUTTAHIRAHUM is an action that is happening or will be happening. It means the action of cleansing the object (HUM= plural you ) is happening by the subject (second person singular).
Watuzakkeehim: and you nurture them/ and you elevate 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 is often translated as an addition (and), but inclusion probably covers the meaning a little better. TUZAKKEEHIM is derived from the root Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. TUZAKKEE is an action that is happening or will be happening. It means: the action of nurturing/ elevating/ helping maturity and fruition is happening to the object (HIM=them) by the subject (second person singular).
Biha: by it/ through 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 it and it means that action of charity.
Wasalli: and pray/ bless
Note: WA here is for continuation of the sentence including a new request. SALLI is derived from the root 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 or blessing. SALLI is an order or a request addressed to a singular. It means: pray/ bless
AAalayhim: upon them
Note: the term SALLI ALAYHIM takes the meaning of bless them and is done by asking Allah to bless them.
Inna: indeed
Salataka: your prayer/ your blessing
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 or blessing. SALATA means prayer or blessing of. KA is a singular you.
Sakanun: calm/ serenity/ peace
Note: the root is S-K-N and it means Ashes which is the product of the end of the fire. The conceptual meaning has many forms and it means rest or lack of movement, but it also means the lack of energy or running out of energy as well as calm and rest and relaxation. In this context this applies to calming and soothing and reassuring feeling of safety.
Lahum: for them/ to them
waAllahu: and Allah
sameeAAun: listening/ hearing
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. SAMeeAAuN is the one with great hearing or great understanding or more likely both at the same time. I used the term listening because it carries both meanings.
AAaleemun : knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable
Salaam all and have a great day
Hussein
9:103
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاَتَكَ سَكَنٌ لَّهُمْ وَاللّهُ سَمِيعٌ عَلِيمٌ
Khuth min amwalihim sadaqatan tutahhiruhum watuzakkeehim biha wasalli AAalayhim inna salataka sakanun lahum waAllahu sameeAAun AAaleemun
The Aya says:
Take (O Muhammad) from their money charity. You cleanse them and nurture them by it, and pray for them. Indeed, your prayer is serenity to them and Allah is hearing, knowing.
My personal note:
Tis Aya is beautiful. It teaches us that charity is a great act of cleansing from sin and also of helping us grow and mature and become fruitful. The Aya points to Allah’s love or those of us who are sinners. In it Allah is asking the prophet to pray for us. This also means that we pray for each other in an act that helps our community be more forgiving, loving and close to each other.
Translation of the transliterated words:
Khuth: take
Note: the root is Hamza-KH-TH and it means to take. KHUTH is an order or a request addressed to a singular. It means: Take.
Min: from
Amwalihim: their money/ their wealth/ 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. AMWALI means moneys of. HIM means them.
Sadaqatan: charity
Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word. SADAQATAN here means the charity.
Tutahhiruhum: you (singular cleanse them)
Note: TUTTAHIRAHUM is an action that is happening or will be happening. It means the action of cleansing the object (HUM= plural you ) is happening by the subject (second person singular).
Watuzakkeehim: and you nurture them/ and you elevate 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 is often translated as an addition (and), but inclusion probably covers the meaning a little better. TUZAKKEEHIM is derived from the root Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. TUZAKKEE is an action that is happening or will be happening. It means: the action of nurturing/ elevating/ helping maturity and fruition is happening to the object (HIM=them) by the subject (second person singular).
Biha: by it/ through 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 it and it means that action of charity.
Wasalli: and pray/ bless
Note: WA here is for continuation of the sentence including a new request. SALLI is derived from the root 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 or blessing. SALLI is an order or a request addressed to a singular. It means: pray/ bless
AAalayhim: upon them
Note: the term SALLI ALAYHIM takes the meaning of bless them and is done by asking Allah to bless them.
Inna: indeed
Salataka: your prayer/ your blessing
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 or blessing. SALATA means prayer or blessing of. KA is a singular you.
Sakanun: calm/ serenity/ peace
Note: the root is S-K-N and it means Ashes which is the product of the end of the fire. The conceptual meaning has many forms and it means rest or lack of movement, but it also means the lack of energy or running out of energy as well as calm and rest and relaxation. In this context this applies to calming and soothing and reassuring feeling of safety.
Lahum: for them/ to them
waAllahu: and Allah
sameeAAun: listening/ hearing
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. SAMeeAAuN is the one with great hearing or great understanding or more likely both at the same time. I used the term listening because it carries both meanings.
AAaleemun : knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable
Salaam all and have a great day
Hussein
Monday, June 03, 2019
9:102
Salaam all,
9:102
وَآخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ خَلَطُواْ عَمَلاً صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Waakharoona iAAtarafoo bithunoobihim khalatoo AAamalan salihan waakhara sayyian AAasa Allahu an yatooba AAalayhim inna Allaha ghafoorun raheemun
The Aya says:
While others, confessed their sins. They mixed good deeds with bad deeds. Hopefully Allah will bestow repentance on them. Indeed, Allah is forgiving, graceful.
My personal note:
The Aya mentions a category that probably encompasses a lot of us and that is mixing good deeds with bad deeds. It also brings about recognition that they have committed wrong acts rather than deny it. The Aya uses the word ASA which means perhaps but always has a certain hope or likelihood that what follows will or may happen.
Translation of the transliterated words:
Waakharoona: and others
Note: the WA here is for contrasting the discussion coming up with the previous one. AKHAROON is derived from the root Hamza-KH-R and it means remaining. AKHAROON in this context means others in the sense that they are still not entered in the discussion after the previous two groups.
iAAtarafoo: recognized/ confessed
Note: the root is Ain-R-F and it means the elevated place that is easily recognized from a distance such as a landmark or so. iAATARAFOO is an action that is completed. It means: the action of self-recognition happened by the subject (third person plural). This in turn takes the meaning of recognizing but also confessing at least to oneself what the person had done or thought or said.
Bithunoobihim: their sins/ in their sins/ with their sins
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. THUNOOBIHIM is derived from the root th-n-b and it means tail of an animal. However, it also has the meaning of sin or crime or error. Thunoobi means sins or crimes of. HIM means them.
Khalatoo: they mixed
Note: The root is KH-L-TTA and it means when two things or more of different natures are mixed together. KHALATOO is an action that is completed. It means: the action of mixing the object (AAaMALAN= an action) happened by the subject (third person plural)
AAamalan: an action/ work/deed
Note: the root is Ain-M-L and it means doing or work. AAaMALAN means doing or work or action.
Salihan: beneficial/ good/ righteous
Note: SALIHAN 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. SALIHAN is good/righteous and beneficial.
Waakhara: and another
Note: the WA here is for contrasting the discussion coming up with the previous one. AKHARA is derived from the root Hamza-KH-R and it means remaining. AKHARA in this context means another.
Sayyian: bad/ ugly/
Note: the root is 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. SAYYIAN means bad/ugly/ not righteous.
AAasa: perhaps/ hopefully/ likely
Note: AAaSA is an expression that is often translated as perhaps or may be. However, it denotes a closer likelihood of the action happening or at least that the action will happen.
Allahu: Allah
An: that/ to
Yatooba: accept repentance/ facilitate repentance/ bestow
Note: YATOOBA is derived from the root 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. YATOOBA is an action that is being completed or will be completed. It means: the action of facilitating or accepting repentance or ultimate return (to God) is happening by the subject (third person singular)
AAalayhim: upon them
Inna: indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is 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
9:102
وَآخَرُونَ اعْتَرَفُواْ بِذُنُوبِهِمْ خَلَطُواْ عَمَلاً صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللّهُ أَن يَتُوبَ عَلَيْهِمْ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Waakharoona iAAtarafoo bithunoobihim khalatoo AAamalan salihan waakhara sayyian AAasa Allahu an yatooba AAalayhim inna Allaha ghafoorun raheemun
The Aya says:
While others, confessed their sins. They mixed good deeds with bad deeds. Hopefully Allah will bestow repentance on them. Indeed, Allah is forgiving, graceful.
My personal note:
The Aya mentions a category that probably encompasses a lot of us and that is mixing good deeds with bad deeds. It also brings about recognition that they have committed wrong acts rather than deny it. The Aya uses the word ASA which means perhaps but always has a certain hope or likelihood that what follows will or may happen.
Translation of the transliterated words:
Waakharoona: and others
Note: the WA here is for contrasting the discussion coming up with the previous one. AKHAROON is derived from the root Hamza-KH-R and it means remaining. AKHAROON in this context means others in the sense that they are still not entered in the discussion after the previous two groups.
iAAtarafoo: recognized/ confessed
Note: the root is Ain-R-F and it means the elevated place that is easily recognized from a distance such as a landmark or so. iAATARAFOO is an action that is completed. It means: the action of self-recognition happened by the subject (third person plural). This in turn takes the meaning of recognizing but also confessing at least to oneself what the person had done or thought or said.
Bithunoobihim: their sins/ in their sins/ with their sins
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. THUNOOBIHIM is derived from the root th-n-b and it means tail of an animal. However, it also has the meaning of sin or crime or error. Thunoobi means sins or crimes of. HIM means them.
Khalatoo: they mixed
Note: The root is KH-L-TTA and it means when two things or more of different natures are mixed together. KHALATOO is an action that is completed. It means: the action of mixing the object (AAaMALAN= an action) happened by the subject (third person plural)
AAamalan: an action/ work/deed
Note: the root is Ain-M-L and it means doing or work. AAaMALAN means doing or work or action.
Salihan: beneficial/ good/ righteous
Note: SALIHAN 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. SALIHAN is good/righteous and beneficial.
Waakhara: and another
Note: the WA here is for contrasting the discussion coming up with the previous one. AKHARA is derived from the root Hamza-KH-R and it means remaining. AKHARA in this context means another.
Sayyian: bad/ ugly/
Note: the root is 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. SAYYIAN means bad/ugly/ not righteous.
AAasa: perhaps/ hopefully/ likely
Note: AAaSA is an expression that is often translated as perhaps or may be. However, it denotes a closer likelihood of the action happening or at least that the action will happen.
Allahu: Allah
An: that/ to
Yatooba: accept repentance/ facilitate repentance/ bestow
Note: YATOOBA is derived from the root 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. YATOOBA is an action that is being completed or will be completed. It means: the action of facilitating or accepting repentance or ultimate return (to God) is happening by the subject (third person singular)
AAalayhim: upon them
Inna: indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is 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
Tuesday, May 28, 2019
9:101
Salaam all
9:101
وَمِمَّنْ حَوْلَكُم مِّنَ الأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيم
Wamimman hawlakum mina alaAArabi munafiqoona wamin ahli almadeenati maradoo AAala alnnifaqi la taAAlamuhum nahnu naAAlamuhum sanuAAaththibuhum marratayni thumma yuraddoona ila AAathabin AAatheemin
The Aya says:
And of those around you of the nomadic Arabs inauthentic people and of the people of Medina. They were molded upon inauthenticity. You (singular pointing to Muhammad) do not know them. We do know them. We will punish them twice then they will be returned to a great suffering.
My personal note:
I have translated Munafiq and so on of the derivatives of N-F-Qaf as inauthentic and that is a new of translating that word but it fits better than my previous other options to the conceptual meaning.
I also translated Medina as Medina. The word means the city or town. This meaning applies but the word can also be used to point to the Medina of the prophet and that became later known as Medina.
This Aya emphasizes that the prophet did not know those inauthentic people or did not know them all. In a sense, it makes a case not to look for inauthentic people and not to have an inquisition of the inner beliefs of people.
Translation of the transliterated words:
Wamimman: and of who/ and from who
Hawlakum: around you (plural)/ surround you (plural)
Note: the root is Ha-W-L and it means cycle or circle. This means anything that goes in circles of time of space or other wise. HAWLA means surround or around of. KUM means plural you
Mina: of
alaAArabi : the nomadic Arabs
Note: the root is r-jB and it is the name of the Arabs and they are defined as the people whose mother tongue is Arabic or who lived and assimilated in the Arab lands. ALaAARAB are the nomadic arabs.
Munafiqoona: people of hidden intentions/ people with contradicting inner thoughts/ inauthentic people
Note: is derived from the root 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”. MUNAFIQOON are people with something hiding different from the apparent. They are people who say they are muslim but in reality or deep in their hearts they are not. General the term hypocrites is given to them or people with hidden agenda.
Wamin: and of/ from
Ahli: people of
Note: AHLI is derived from the root Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLA means people of or family of.
Almadeenati: the city/ Medina
Note: There is a difference in opinion whether the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this kind of context MADINA means a city and town where there is central authority or something like that. The other root is M-D-N and it means settled place. MADINA becomes any place where people settle and are not nomads. Whatever the origin it points to settled place and also a place under some kind of command and order and so on. In this context it points to the city where the prophet is living and having authority as in established state.
Maradoo: they were shaped/ they adapted
Note: the root is M-R-D and it means in concrete when an entity is massaged and stretched sometimes beyond it’s limits and others appropriately. One use of the word is for the young man who has not yet had his beard grow or whose beard was delayed. Conceptually, it is used for any form of stretching of entities and is understood according to the context. In this context, it is used to point to an entity that manipulates the truth and tries to reshape it as a form of rebellion or sneakiness. MARADOO is an action that is completed. It means: the action of becoming shaped and form or rebelled already happened to the subject (third person plural)
AAala: on/ in
Alnnifaqi: the inauthenticity/ the hypocrisy
Note: the root is root 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”. ALNNIFAQ is the process and I would explain here with inauthenticity.
La: not
taAAlamuhum: you (second person singular) know them/ know them for fact
Note: the root is Ain-L-M and it means knowing or knowledge. TaAALAMUHUM is the third person plural present or future tense of a verb that is derived from the root. TaAALAMUHUM is an action that is happening or will be happening. It means: the action of knowing or knowing for fact the object (hum= third person plural) is happening or will be happening by the subject (second person singular). Because it was preceded by the negation LA then LA TaAALAMUHUM means: you do not know them.
Nahnu: We
naAAlamuhum: know them/ know them for fact
Note: the root is Ain-L-M and it means knowing or knowledge. NaAALAMUHUM is the third person plural present or future tense of a verb that is derived from the root. NaAALAMUHUM is an action that is happening or will be happening. It means: the action of knowing or knowing for fact the object (hum= third person plural) is happening or will be happening by the subject (first person plural). The WE here can point to Allah pointing to HIMSELF with the royal WE, or ALLAH and whoever He gave this knowledge to (angels, specific humans and so on)
sanuAAaththibuhum: We will make them suffer/ we will punish
Note: SANuAAaTHTHIBHUM 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. SANuAAaTHTHIB is an action that will be completed in the future. It means: The action of making the object (HUM= them) will be happening by the subject (first person plural)
Marratayni: two times/ two occasions
Note: MARRATAYNI is derived from the root M-R-R and it means passing or passage. Some of the concrete words from this root mean bitter plants or just bitter. The relationship between bitter and passing is the fact that the sheep and goats of the Bedouin herders probably passed those plants rather than sticking to them to eat them. MARRATAYNI means two passes/ occasions/ times
Thumma: then/ then later
yuraddoona: they will be returned/ they are returned
Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. YURADDOONA is an action that is happening or will be happening. The context points to the future here. It means: the action of being returned is happening to the object (third person plural) will be happening through an undeclared subject.
Ila: towards/ to
AAathabin: suffering/ 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.
AAatheemin: Great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.
Salaam all and have a great day
Hussein
9:101
وَمِمَّنْ حَوْلَكُم مِّنَ الأَعْرَابِ مُنَافِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيم
Wamimman hawlakum mina alaAArabi munafiqoona wamin ahli almadeenati maradoo AAala alnnifaqi la taAAlamuhum nahnu naAAlamuhum sanuAAaththibuhum marratayni thumma yuraddoona ila AAathabin AAatheemin
The Aya says:
And of those around you of the nomadic Arabs inauthentic people and of the people of Medina. They were molded upon inauthenticity. You (singular pointing to Muhammad) do not know them. We do know them. We will punish them twice then they will be returned to a great suffering.
My personal note:
I have translated Munafiq and so on of the derivatives of N-F-Qaf as inauthentic and that is a new of translating that word but it fits better than my previous other options to the conceptual meaning.
I also translated Medina as Medina. The word means the city or town. This meaning applies but the word can also be used to point to the Medina of the prophet and that became later known as Medina.
This Aya emphasizes that the prophet did not know those inauthentic people or did not know them all. In a sense, it makes a case not to look for inauthentic people and not to have an inquisition of the inner beliefs of people.
Translation of the transliterated words:
Wamimman: and of who/ and from who
Hawlakum: around you (plural)/ surround you (plural)
Note: the root is Ha-W-L and it means cycle or circle. This means anything that goes in circles of time of space or other wise. HAWLA means surround or around of. KUM means plural you
Mina: of
alaAArabi : the nomadic Arabs
Note: the root is r-jB and it is the name of the Arabs and they are defined as the people whose mother tongue is Arabic or who lived and assimilated in the Arab lands. ALaAARAB are the nomadic arabs.
Munafiqoona: people of hidden intentions/ people with contradicting inner thoughts/ inauthentic people
Note: is derived from the root 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”. MUNAFIQOON are people with something hiding different from the apparent. They are people who say they are muslim but in reality or deep in their hearts they are not. General the term hypocrites is given to them or people with hidden agenda.
Wamin: and of/ from
Ahli: people of
Note: AHLI is derived from the root Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLA means people of or family of.
Almadeenati: the city/ Medina
Note: There is a difference in opinion whether the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this kind of context MADINA means a city and town where there is central authority or something like that. The other root is M-D-N and it means settled place. MADINA becomes any place where people settle and are not nomads. Whatever the origin it points to settled place and also a place under some kind of command and order and so on. In this context it points to the city where the prophet is living and having authority as in established state.
Maradoo: they were shaped/ they adapted
Note: the root is M-R-D and it means in concrete when an entity is massaged and stretched sometimes beyond it’s limits and others appropriately. One use of the word is for the young man who has not yet had his beard grow or whose beard was delayed. Conceptually, it is used for any form of stretching of entities and is understood according to the context. In this context, it is used to point to an entity that manipulates the truth and tries to reshape it as a form of rebellion or sneakiness. MARADOO is an action that is completed. It means: the action of becoming shaped and form or rebelled already happened to the subject (third person plural)
AAala: on/ in
Alnnifaqi: the inauthenticity/ the hypocrisy
Note: the root is root 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”. ALNNIFAQ is the process and I would explain here with inauthenticity.
La: not
taAAlamuhum: you (second person singular) know them/ know them for fact
Note: the root is Ain-L-M and it means knowing or knowledge. TaAALAMUHUM is the third person plural present or future tense of a verb that is derived from the root. TaAALAMUHUM is an action that is happening or will be happening. It means: the action of knowing or knowing for fact the object (hum= third person plural) is happening or will be happening by the subject (second person singular). Because it was preceded by the negation LA then LA TaAALAMUHUM means: you do not know them.
Nahnu: We
naAAlamuhum: know them/ know them for fact
Note: the root is Ain-L-M and it means knowing or knowledge. NaAALAMUHUM is the third person plural present or future tense of a verb that is derived from the root. NaAALAMUHUM is an action that is happening or will be happening. It means: the action of knowing or knowing for fact the object (hum= third person plural) is happening or will be happening by the subject (first person plural). The WE here can point to Allah pointing to HIMSELF with the royal WE, or ALLAH and whoever He gave this knowledge to (angels, specific humans and so on)
sanuAAaththibuhum: We will make them suffer/ we will punish
Note: SANuAAaTHTHIBHUM 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. SANuAAaTHTHIB is an action that will be completed in the future. It means: The action of making the object (HUM= them) will be happening by the subject (first person plural)
Marratayni: two times/ two occasions
Note: MARRATAYNI is derived from the root M-R-R and it means passing or passage. Some of the concrete words from this root mean bitter plants or just bitter. The relationship between bitter and passing is the fact that the sheep and goats of the Bedouin herders probably passed those plants rather than sticking to them to eat them. MARRATAYNI means two passes/ occasions/ times
Thumma: then/ then later
yuraddoona: they will be returned/ they are returned
Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. YURADDOONA is an action that is happening or will be happening. The context points to the future here. It means: the action of being returned is happening to the object (third person plural) will be happening through an undeclared subject.
Ila: towards/ to
AAathabin: suffering/ 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.
AAatheemin: Great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.
Salaam all and have a great day
Hussein
Tuesday, May 14, 2019
9:100
Salaam all,
9:100
وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
Waalssabiqoona alawwaloona mina almuhajireena waalansari waallatheena ittabaAAoohum biihsanin radiya Allahu AAanhum waradoo AAanhu waaAAadda lahum jannatin tajree tahtaha alanharu khalideena feeha abadan thalika alfawzu alAAatheemu
The Aya says:
And the preceding early ones of the immigrants and the supporters and those who followed them with goodness. Allah is content with them and they are content with Him. And He prepared for them gardens, rivers flowing underneath staying in it forever. That is the great win.
My personal note:
The Aya brings about the great regard that Allah has for the early Muslim community that had to leave Mecca which are called Muhajireen and Translated as immigrants or refugees as well as the community that gave them refuge which are called Ansar and I translated as supporters.
So, those two categories are very important in the forming of the early muslim community that was made of the unity between those who had to leave their homes to protect their religion and those who received them with an open arm. A message to us today to have open arms for people in the same situation.
The Aya also mentions a third category and it is those who follow the footsteps of that early group.
Translation of the transliterated words:
Waalssabiqoona: and the preceding
Note: WA is for initiation of a sentence here. ALSSABIQOON is derived from the root S-B-Qaf and it means being ahead in time or place or in a race. Conceptually, it is used for preceding and for racing. ALSSABIQOON are the ones who preceded the others.
Alawwaloona: early ones/ first ones
Note: ALAWWALOONA 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. ALAWWALOONA means first of or first amongst or most ultimate of or foremost. In here being the first or early ones.
Mina: of/ from
Almuhajireena: immigrants/ the refugees/ the ones who left their homes
Note: the root is H-J-R and it means leaving or abandoning someone or something or some place and so forth. ALMUHAJIROON are the ones who left something or someone or some place behind and moved on in an interactive manner. In this context, it points immigration or becoming refugees for the sake of preserving their religion.
Waalansari: and the supporters
Note: WA is here for contrasting to the immigrants. ALANSARI is derived from the root N-Sad-R and it means aid or support or backing whether in need or not but that is decisive in nature and can be the one that leads to a decisive victory and so on. ALANSARI are the ones who supported and aided the immigrants and refugees and hosted them in their own homes and town.
Waallatheena: and those who
ittabaAAoohum: joined and followed them
Note: ITTABaAAoo is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABaAAoo is an action that is completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (HUM=them) happened by the subject (third person plural).
Biihsanin: with/ by/ in goodness/ beauty
Note: BI signifies an attachment or close linkage between what is before and what is after it. IHSAN is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. IHSAN is the making of goodness/ beauty and so on.
Radiya: He lovingly accepted/ He is contented
Note: the root is R-Dhad-Y and it means accepting lovingly. RADIYA is an action that is completed or will be completed. It means: the action of lovingly accepting/ being contented happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAanhum: about them/ with them
Waradoo: and they were contented/ and they lovingly accepted
Note: WA is here for contrasting. RADOO is derived from the root R-Dhad-Y and it means accepting lovingly. RADOO is an action that is completed or will be completed. It means: the action of lovingly accepting/ being contented by the subject (third person plural).
AAanhu: about Him/ with Him
waaAAadda: and He prepared
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. aAAaDDA is derived from the root Ain-D-D and it means counting. Conceptually, it takes the meaning of counting in addition to preparing what is needed because this includes counting. aAAaDDA is an action that is completed. It means: the action of preparing happened by the subject (third person singular pointing to Allah).
Lahum: for them/ to them
Jannatin: gardens
Note: JANNATIN is derived from the root J-N-N and it means hidden or hiding. It is therefore used to mean darkness because it hides as well as garden because gardens can be hidden or because it has less light than the place out in the sun for the Arabs of the desert. JANNATIN means: gardens.
Tajree: She flows/ they flow
Note: the root is J-R-Y and it means flowing as in the flowing of the river or any movement that is smooth and relatively fast. TAJREE is an action that is being completed or will be completed that is derived from the root. It means: the action of flowing is happening or will be happening by the subject (ANHARU=rivers and is coming up).
tahtaha: under it
Note: the root is T-Ha-T and it means under. TAHTI means under of. HA it or them.
Alanharu: : the rivers/the running water
Note: The root is N-H-R and one of the concrete meanings of the word is running water or river. It is then used to mean running or glowing in many other meanings and contexts according to the nature of what is talked about. ALANHARU are the rivers or the running waters.
Khalideena: Staying unchanged / lasting/ reaming
Note: the root is KH-L-D and it means something that stays the same. In concrete, it is used for the rocks and the mountains that seem to be unchanged through the ages. KHALIDEENA means staying unchanged. This basically means that they reside forever with no change in their predicament.
Feeha: In it
Abadan: Forever
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Thalika: that
Alfawzu: the win/ the success
Note: the root is F-W-Z and it means winning in a good fashion. ALFAWZU means the win or the success.
alAAatheemu: the great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. ALAAaTHEEM means the great.
Salaam all and have a great day
Hussein
9:100
وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
Waalssabiqoona alawwaloona mina almuhajireena waalansari waallatheena ittabaAAoohum biihsanin radiya Allahu AAanhum waradoo AAanhu waaAAadda lahum jannatin tajree tahtaha alanharu khalideena feeha abadan thalika alfawzu alAAatheemu
The Aya says:
And the preceding early ones of the immigrants and the supporters and those who followed them with goodness. Allah is content with them and they are content with Him. And He prepared for them gardens, rivers flowing underneath staying in it forever. That is the great win.
My personal note:
The Aya brings about the great regard that Allah has for the early Muslim community that had to leave Mecca which are called Muhajireen and Translated as immigrants or refugees as well as the community that gave them refuge which are called Ansar and I translated as supporters.
So, those two categories are very important in the forming of the early muslim community that was made of the unity between those who had to leave their homes to protect their religion and those who received them with an open arm. A message to us today to have open arms for people in the same situation.
The Aya also mentions a third category and it is those who follow the footsteps of that early group.
Translation of the transliterated words:
Waalssabiqoona: and the preceding
Note: WA is for initiation of a sentence here. ALSSABIQOON is derived from the root S-B-Qaf and it means being ahead in time or place or in a race. Conceptually, it is used for preceding and for racing. ALSSABIQOON are the ones who preceded the others.
Alawwaloona: early ones/ first ones
Note: ALAWWALOONA 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. ALAWWALOONA means first of or first amongst or most ultimate of or foremost. In here being the first or early ones.
Mina: of/ from
Almuhajireena: immigrants/ the refugees/ the ones who left their homes
Note: the root is H-J-R and it means leaving or abandoning someone or something or some place and so forth. ALMUHAJIROON are the ones who left something or someone or some place behind and moved on in an interactive manner. In this context, it points immigration or becoming refugees for the sake of preserving their religion.
Waalansari: and the supporters
Note: WA is here for contrasting to the immigrants. ALANSARI is derived from the root N-Sad-R and it means aid or support or backing whether in need or not but that is decisive in nature and can be the one that leads to a decisive victory and so on. ALANSARI are the ones who supported and aided the immigrants and refugees and hosted them in their own homes and town.
Waallatheena: and those who
ittabaAAoohum: joined and followed them
Note: ITTABaAAoo is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABaAAoo is an action that is completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (HUM=them) happened by the subject (third person plural).
Biihsanin: with/ by/ in goodness/ beauty
Note: BI signifies an attachment or close linkage between what is before and what is after it. IHSAN is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. IHSAN is the making of goodness/ beauty and so on.
Radiya: He lovingly accepted/ He is contented
Note: the root is R-Dhad-Y and it means accepting lovingly. RADIYA is an action that is completed or will be completed. It means: the action of lovingly accepting/ being contented happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAanhum: about them/ with them
Waradoo: and they were contented/ and they lovingly accepted
Note: WA is here for contrasting. RADOO is derived from the root R-Dhad-Y and it means accepting lovingly. RADOO is an action that is completed or will be completed. It means: the action of lovingly accepting/ being contented by the subject (third person plural).
AAanhu: about Him/ with Him
waaAAadda: and He prepared
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. aAAaDDA is derived from the root Ain-D-D and it means counting. Conceptually, it takes the meaning of counting in addition to preparing what is needed because this includes counting. aAAaDDA is an action that is completed. It means: the action of preparing happened by the subject (third person singular pointing to Allah).
Lahum: for them/ to them
Jannatin: gardens
Note: JANNATIN is derived from the root J-N-N and it means hidden or hiding. It is therefore used to mean darkness because it hides as well as garden because gardens can be hidden or because it has less light than the place out in the sun for the Arabs of the desert. JANNATIN means: gardens.
Tajree: She flows/ they flow
Note: the root is J-R-Y and it means flowing as in the flowing of the river or any movement that is smooth and relatively fast. TAJREE is an action that is being completed or will be completed that is derived from the root. It means: the action of flowing is happening or will be happening by the subject (ANHARU=rivers and is coming up).
tahtaha: under it
Note: the root is T-Ha-T and it means under. TAHTI means under of. HA it or them.
Alanharu: : the rivers/the running water
Note: The root is N-H-R and one of the concrete meanings of the word is running water or river. It is then used to mean running or glowing in many other meanings and contexts according to the nature of what is talked about. ALANHARU are the rivers or the running waters.
Khalideena: Staying unchanged / lasting/ reaming
Note: the root is KH-L-D and it means something that stays the same. In concrete, it is used for the rocks and the mountains that seem to be unchanged through the ages. KHALIDEENA means staying unchanged. This basically means that they reside forever with no change in their predicament.
Feeha: In it
Abadan: Forever
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Thalika: that
Alfawzu: the win/ the success
Note: the root is F-W-Z and it means winning in a good fashion. ALFAWZU means the win or the success.
alAAatheemu: the great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. ALAAaTHEEM means the great.
Salaam all and have a great day
Hussein
Friday, April 26, 2019
9:99
Salaam all,
9:99
وَمِنَ الأَعْرَابِ مَن يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَاتٍ عِندَ اللّهِ وَصَلَوَاتِ الرَّسُولِ أَلا إِنَّهَا قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ اللّهُ فِي رَحْمَتِهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Wamina alaAArabi man yuminu biAllahi waalyawmi alakhiri wayattakhithu ma yunfiqu qurubatin AAinda Allahi wasalawati alrrasooli ala innaha qurbatun lahum sayudkhiluhumu Allahu fee rahmatihi inna Allaha ghafoorun raheemun
The Aya says:
And among the nomadic Arabs those who have faith in Allah and the day of Judgement and considers what he spends as means towards affinity to Allah, and the messengers prayers. It is an affinity for them. Allah will enter them in His mercy/Grace. Indeed, Allah is protectively covering/ forgiving, merciful/Graceful.
My personal note:
This Aya contrasts the group mentioned first with this group who are of the same background but have better attitudes towards their acts of charity. They look at them as means to get them closer to Allah and also it makes them the recipients of prayers and blessings on their behalf from the prophet upon him be peace.
It is a message for us to look at charity not as a burden, but as a blessing. Charity is indeed the best investment we should aim for.
Translation of the transliterated words:
Wamina: and of/ from
alaAArabi : the nomadic Arabs
Note: the root is r-jB and it is the name of the Arabs and they are defined as the people whose mother tongue is Arabic or who lived and assimilated in the Arab lands. ALaAARAB are the nomadic arabs.
Man: who
yuminu : has faith
Note: YUMINU is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINU is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person singular).
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
Waalyawmi: and the day of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning. ALYAWMI is derived from the root Y-W-M and it means day. ALYAWMI means the day of.
Alakhiri: the later/ the remaining
Note: ALAKHIRI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRI means the remaining or the later. This ALYAMWMI ALAKHIRI, in turn means the later day or the day of judgment.
Wayattakhithu: : and he takes to himself/ He considers/ He counts
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. YATTAKHITHU is derived from the root Hamza-KH-TH and it means to take. YATTAKHITHU is an action that is being completed or will be completed. It means: the action of taking the object (MA Yunfiqu= what he spends) is happening or will be happening by the subject (third person singular).
Ma: what
Yunfiqu: He spends
Note: Yunfiqu 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”. YUNFIQUis 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 singular)
Qurubatin: Affinities/ means of getting closer
Note: the root is Qaf-R-B and it means nearing or becoming near. QURUBATIN are affinities or means of getting nearer / more affinity/ closer.
AAinda: at
Allahi: Allah
Wasalawati: and prayers of/ including prayers of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. SALAWATI is derived from the rootSad-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, SALAWATI are the ritual prayers of.
Alrrasooli: the messenger/ the envoy
Note: ALRRASOOLI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. ALRRASOOL means the messenger or the envoy.
ala innaha: indeed it
qurbatun: closeness/ affinity
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBATUN is an affinity or a means of getting nearer / more affinity/ closer.
Lahum: for them
Sayudkhiluhumu: He will enter them/ He will make them enter
Note: the root is D-KH-L and it means entering. SAYUDKHILUHUM is an action that will be happening. It means: the action of making the object (third person plural) enter will be happening by the subject (third person singular pointing to Allah)
Allahu: Allah
Fee: in
Rahmatihi: His mercy/ His grace
Note: RAHMATIHI is derived from the root root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATI is the womb-like mercy or grace of. HI means him and points to Allah
Inna: indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is 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
9:99
وَمِنَ الأَعْرَابِ مَن يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَاتٍ عِندَ اللّهِ وَصَلَوَاتِ الرَّسُولِ أَلا إِنَّهَا قُرْبَةٌ لَّهُمْ سَيُدْخِلُهُمُ اللّهُ فِي رَحْمَتِهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Wamina alaAArabi man yuminu biAllahi waalyawmi alakhiri wayattakhithu ma yunfiqu qurubatin AAinda Allahi wasalawati alrrasooli ala innaha qurbatun lahum sayudkhiluhumu Allahu fee rahmatihi inna Allaha ghafoorun raheemun
The Aya says:
And among the nomadic Arabs those who have faith in Allah and the day of Judgement and considers what he spends as means towards affinity to Allah, and the messengers prayers. It is an affinity for them. Allah will enter them in His mercy/Grace. Indeed, Allah is protectively covering/ forgiving, merciful/Graceful.
My personal note:
This Aya contrasts the group mentioned first with this group who are of the same background but have better attitudes towards their acts of charity. They look at them as means to get them closer to Allah and also it makes them the recipients of prayers and blessings on their behalf from the prophet upon him be peace.
It is a message for us to look at charity not as a burden, but as a blessing. Charity is indeed the best investment we should aim for.
Translation of the transliterated words:
Wamina: and of/ from
alaAArabi : the nomadic Arabs
Note: the root is r-jB and it is the name of the Arabs and they are defined as the people whose mother tongue is Arabic or who lived and assimilated in the Arab lands. ALaAARAB are the nomadic arabs.
Man: who
yuminu : has faith
Note: YUMINU is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINU is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person singular).
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
Waalyawmi: and the day of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning. ALYAWMI is derived from the root Y-W-M and it means day. ALYAWMI means the day of.
Alakhiri: the later/ the remaining
Note: ALAKHIRI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRI means the remaining or the later. This ALYAMWMI ALAKHIRI, in turn means the later day or the day of judgment.
Wayattakhithu: : and he takes to himself/ He considers/ He counts
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. YATTAKHITHU is derived from the root Hamza-KH-TH and it means to take. YATTAKHITHU is an action that is being completed or will be completed. It means: the action of taking the object (MA Yunfiqu= what he spends) is happening or will be happening by the subject (third person singular).
Ma: what
Yunfiqu: He spends
Note: Yunfiqu 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”. YUNFIQUis 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 singular)
Qurubatin: Affinities/ means of getting closer
Note: the root is Qaf-R-B and it means nearing or becoming near. QURUBATIN are affinities or means of getting nearer / more affinity/ closer.
AAinda: at
Allahi: Allah
Wasalawati: and prayers of/ including prayers of
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. SALAWATI is derived from the rootSad-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, SALAWATI are the ritual prayers of.
Alrrasooli: the messenger/ the envoy
Note: ALRRASOOLI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. ALRRASOOL means the messenger or the envoy.
ala innaha: indeed it
qurbatun: closeness/ affinity
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBATUN is an affinity or a means of getting nearer / more affinity/ closer.
Lahum: for them
Sayudkhiluhumu: He will enter them/ He will make them enter
Note: the root is D-KH-L and it means entering. SAYUDKHILUHUM is an action that will be happening. It means: the action of making the object (third person plural) enter will be happening by the subject (third person singular pointing to Allah)
Allahu: Allah
Fee: in
Rahmatihi: His mercy/ His grace
Note: RAHMATIHI is derived from the root root R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMATI is the womb-like mercy or grace of. HI means him and points to Allah
Inna: indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is 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
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