10:12

 Salaam all

10:12

 

وَإِذَا مَسَّ الإِنسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ كَذَلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُواْ يَعْمَلُونَ

Waitha massa alinsana alddurru daAAana lijanbihi aw qaAAidan aw qaiman falamma kashafna AAanhu durrahu marra kaan lam yadAAuna ila durrin massahu kathalika zuyyina lilmusrifeena ma kanoo yaAAmaloona

 

The Aya says:

And when the human is hit with harm, he supplicated to us on his side or sitting or standing.  So, when we cleared the harm that afflicted him, he passed as if he never asked help for a harm that hit him.  As such, the wastefull perceive adorned what they used to do.

 

My personal note:

The Aya reminds us that we come to God in time of need and forget him when we are in good shape.  This would be a great injustice on our part.

 

Translation of the transliterated words:

 

Waitha: and when/ and if and when

Massa: touched/ hit

Note: the root is M-S-S and it means touching. Conceptually, it takes many meanings that are related to touch and they range from just touch to deep influence and so on according to the context. MASSA is an action that is completed. It means: the action of touching or affecting the object (Alinsana= the human) by the subject (ALDURRU= the harm)

Alinsana: the human being

Note: the root is Hamza-N-S and it means socializing.  ALINSANA is the social being and that is understood as the human being. 

Alddurru:  the harm/ the affliction

Note:   ALDDURRU is derived from the root 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. ALDURRU is the harm or affliction.

daAAana: He called us/ he supplicated to us

Note: the root is D-Ain-Y or D-Ain-W and it means calling as in calling someone for help or otherwise. DaAAaNA is an action that is completed in response to the conditional.  It means: the action of calling or supplicating to the object (NA=Us) happened by the subject (third person singular pointing to the human being.

Lijanbihi: to his side

Note: Li means to. JANBIHI is derived from the root J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting as well as being close as in being beside an entity. JANBI means side of/  HI means him.

Aw: or

qaAAidan: sitting

Note:  QaAAiDAN is derived from the root Qaf-Ain-D and it means sitting. Conceptually, it carries the meaning of staying in place and not moving/act or not wanting to move or act in addition to sitting or positioning. In this context it carries the meaning of sitting and waiting and watching. QaAAiDAN means sitting.

Aw: or

Qaiman: Standing

Note: the root is Qaf-W-M and it means standing upright or standing. QAIMAN means standing.

Falamma: so when

Kashafna: We removed/ We uncovered/ We cleared

Note: the root is K-SH-F and it means removing what was a cover or barrier either to vision or other forms. Conceptually it takes the different meanings of mainly remover of harm or remover of barrier to vision or other forms of perception. In this cotext KASHIF means remover of the harm. KASHAFNA is an action that is completed. It means: the action of removing the object (DURRAHU= his harm) happened by the subject (first person plural).

AAanhu: from him/ away from him

Durrahu: His harm/ the harm that afflicted him

Note:   DDURRAHU is derived from the root 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. DURRA is harm or affliction of or the harm that afflicted ---.  HU means him.

 

Marra: He passed

Note: the root is 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. MARRA is an action that is completed. It means: the action of passing happened by the subject (third person singular).

Kaan: As if

Lam: not

yadAAuna: He called us/ he supplicated to us

Note: the root is D-Ain-Y or D-Ain-W and it means calling as in calling someone for help or otherwise. YADAAuNA is an action that is being completed or will be completed in response to the conditional.  It means: the action of calling or supplicating to the object (NA=Us) is happening or will be happening by the subject (third person singular pointing to the human being.

 

Ila: to/ towards

Durrin: a harm/ a hurt

Note:   DDURRIN is derived from the root 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. DURRIN is harm or affliction of or the harm that afflicted

Massahu: hit him/ targeted him

Note: the root is M-S-S and it means touching. Conceptually, it takes many meanings that are related to touch and they range from just touch to deep influence and so on according to the context. MASSA is an action that is completed. It means: the action of touching or affecting the object (HU= him) by the subject (ALDURRU= the harm)

 

Kathalika: As such

Zuyyina: was adorned

Note: the root is Z-Y-N and it means what one puts on to add beauty to the look. It is used to cover clothes, jewelry and make up. For the land, it is the grass and the flowers. ZUYYINA is an action that is completed.  It means the action of adorning the object (Ma Kanoo yaAAmaloona= what they used to do) happened by an undeclared subject.

Lilmusrifeena: to the wasteful/ the careless

Note: LI means to or for.  ALMUSRIFEEN is derived from the root S-R-F and it means in concrete the throwing of the water without watering a tree or watering an animal. Conceptually, it is used for inappropriate expenditure or too much expenditure, since that is inappropriate. Basically it carries the concept of wasteful spending of resources and energy for the wrong cause and so on. ALMUSRIFEENA are the wasteful spenders and careless.

Ma:  what 

kano: they were/ they used to

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.

 

 yaAAmaloona:  to do

Note: the root is Ain-M-L and it means doing or work. YaAAMALOON is an action that is being completed or will be completed.  It means: the action of doing or is happening or will be happening by the subject (third person plural). 

 

 Salaam all and have a great day

Hussein

 

10:11

 

10:11

وَلَوْ يُعَجِّلُ اللّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ فَنَذَرُ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ

Walaw yuAAajjilu Allahu lilnnasi alshsharra istiAAjalahum bialkhayri laqudiya ilayhim ajaluhum fanatharu allatheena la yarjoona liqaana fee tughyanihim yaAAmahoona

 

The Aya says:

And if Allah is to hasten to the people the bad as they do hasten for the good, then their span will be over.  Therefore, we leave those who do not hope to meet us in their excesses acting blind.

 

My personal note:

The term NATHAR means to throw something to the wind or let it be vulnerable to the elements to throw it wherever.  The Aya therefore says that those who do not want/ hope to meet Allah are not provided with protections and therefore will be vulnerable to spiritual harm inflicted by their own selves or by their companions and so on.  However, the Aya says that Allah is not hastening their ending and therefore there is still hope for them to come back.  This coming back is contingent on them changing some of their attitudes and starting to build faith or perhaps establishing a stronger relationship with Allah and so forth.  If they do not then they will have lesser and lesser tools to fight off negative influences in their lives.

 

Translation of the transliterated words:

 

Walaw: and if

 

yuAAajjilu: He hastens/ He hurries

Note: the root is Ain-J-L and it means speed and to be in a hurry. It is conceptually used for wheel as a source of speed. YuAAaJJILU is an action that is being completed or will be completed.  It means: the action of hurrying or hastening is happening or will be happening by the subject (third person singular pointing to Allah)

Allahu: Allah

Lilnnasi: to the people/ for the people

Note: Li means to or for.  ALNNASI is derived from the root Hamza-N-S and it means socializing. ALNNAS means the people or humans.

 

Alshsharra: the bad

Note: ALSHSHARRA is derived from the root SH-R-R and it means bad or no good or harm. One of the concrete uses of the words is the fire that is flying around and can ignite the fire in another place. ALSHSHARRA means harm or bad or not good or worse as the context here suggests. ALSHSHARR means the bad

istiAAjalahum: their haste/ their hurry

Note:  The root is  Ain-J-L and it means speed and to be in a hurry. It is conceptually used for wheel as a source of speed.  ISTiAAJALA is the haste or speed or hurry of.  HUM means them.

 Bialkhayri: for the good/ to the good

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 here it functions as giving an object to the act of hurry/ haste/ speed.  ALKHAYRI is derived from the root 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. ALKHAYRI means: The good or what people view as good.

Laqudiya: then it would have been done/ completed/ concluded

Note:  LA is the answer to the conditional sentence that started at the beginning.  QUDIYA is derived from the root Qaf-Dhad-Y and it means a mandate that one makes to completion of it and anything in between. It points to determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning. QUDIYA is an action that is completed or concluded by an undeclared subject.

Ilayhim: to them/ for them

Ajaluhum: their time span

Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. AJALU means end of time or time span of an entity.  HUM means them

Fanatharu: So we leave/ So we abandon.

Note: Fa means then or therefore or so.  NATHARU is derived from the root TH-R-Y or TH-R-W and it means: throw something to let the wind pick it up and take it wherever.  Conceptually, it can be used to let things be vulnerable to the elements and to abandoning since we have no control on where the wind will take things.  NATHARU is an action that is happening or will be happening.  It means the action of leaving or abandoning or letting go is happening or will be happening by the subject (first person plural) to the object (Allatheen = those who)

Allatheena: those who

la yarjoona: do not hope/ do not look forward

Note: LA is for negation of what comes next.  YARJOONA is derived from the root R-J-Y or R-J-W 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 edge of hope and worry at the same time. YARJOONA is an action that is being completed or will be completed. It means: the action of hope (tempered by worry) is happening or will be happening by the subject (third person plural).

Liqaana: meeting us

Note:  the root is L-Qaf-Y and it means receiving as a concept which would be understood more specifically according to the sentence. Concrete uses of the word are a female that gets pregnant easily, therefore she received the sperm well. It is also used for the birds that hunt because they receive the prey easily and so forth.  LIQAA means meeting of or receiving or being received by.  NA means us.

 

Fee: in

Tughyanihim: their bad actions/ drowned in their actions / their excesses

Note: the root is TTa-Ghain-Y and it means overwhelming to bad effect. It is used for the flood waters when they cause damage and destruction and so forth in the concrete sense and for any matter that overwhelms and leads to bad effects. TUGHIAN is the bad action that is leading to bad consequences and so on or being drowned in the bad actions and or lost ways.

yaAAmahoona:  Acting blindly/moving blindly

Note: the root is Ain-M-Y and it means blindness.  YaAAMAHOONA is an action that is being completed or will be completed. It means: the action of being blind or acting blindly is happening or will be happening by the subject (third person plural).

 

 Salaam all and have a great day

Hussein

 

10:10

 Salaam all,

10:10

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ

DaAAwahum feeha subhanaka allahumma watahiyyatuhum feeha salamun waakhiru daAAwahum ani alhamdu lillahi rabbi alAAalameena

 

The Aya says:

Their supplication in it is beyond reproach are You O Allah and their greetings is peace and the remainder of their supplication is praise belongs to Allah, the nurturing Lord of all.

My personal note:

The word subhan is often translated as glorified or exalted.  I did translate as beyond reproach because beyond reproach is often the way the term is used in addition to glory and so on and those are included within the meaning of beyond reproach.  So beyond reproach is a more encompassing translation of the meaning of the word.

 

I translated AKHIR as remaining.  Often times that word is translated as last of or end of.  However, the word actually means what remains which is often the last of but not always.  This suggests that the word of praise to Allah will be repeated always.

 

Translation of the transliterated words:

DaAAwahum: their calling/ their supplication

Note: the root is D-Ain-Y or D-Ain-W and it means calling as in calling someone for help or otherwise. DaAAWA means calling of or supplication of. HUM means them

 

Feeha: in it/ on it (the garden)

Subhanaka: exalted are you/ beyond reproach are you (singular you)

Allahumma: O Allah

Watahiyyatuhum: and their greeting

Note: WA here for starting a new statement that contrasts a little with the previous sentence.  TAHIYYATUHUM is derived from the root Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. TAHIYYATU means greeting of.  HUM means them

Feeha: in it

Salamun: peace/ safe deliverance

Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. SALAMUN means peace or dissociation from harm or safe deliverance or deliverance to safety.

Waakhiru: and the remainder of their supplication/ and the last of their supplication

Note:  WA here to start a new sentences that is somewhat linked to the previous ones.  AKHIRU is derived from the root Hamza-KH-R and it means remaining.  AKHIRU means remainder of. 

DaAAwahum: their calling/ their supplication

Note: the root is D-Ain-Y or D-Ain-W and it means calling as in calling someone for help or otherwise. DaAAWA means calling of or supplication of. HUM means them

 

Ani: that
alhamdu: praise be/ praise belongs to

Note: the root is Ha-M-D and it means praise or thanks. According to the understanding of scholars an entity receives HAMD for her actions, words, or just attributes that are praiseworthy. ALHAMDU means, the praise.
Lillahi: belongs to Allah

Rabbi: Nurturing lord of

Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence.   RABBI is nurturing Lord of. 

AlAAalameena:  The beings/ the existing entities/ all
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLAMEENA are the knowns and that includes all entities in existance.

 

Salaam all and have a great day

Hussein

10:9

 

10:9

إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ

 

Inna allatheena amanoo waAAamiloo alssalihati yahdeehim rabbuhum bieemanihim tajree min tahtihimu alanharu fee jannati alnnaAAeemi

 

The Aya says:

Indeed, those who attained faith and/ including did acts of benefice their nurturing Lord guides them by their faith.  Rivers run underneath them in gardens of luxury.

 

My personal note:

The Aya repeats the theme that for those of us who attain faith or are working sincerely to attain it then Allah will help them get further and further in it and eventually to the gardens of paradise.  So Allah rewards the effort with more help and guidance.

 

Translation of the transliterated words:

Inna: indeed

Allatheena: those who

Amanoo: made themselves safe/ 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.

 

waAAamiloo: including did/ and did

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 can also be understood as contrasting two things and can be a simple addition.  The context of the sentence decides which is to be understood.  This context points to inclusion with additional emphasis or reminder of close association.  AAaMILOO is derived from the root Ain-M-L and it means doing or work. AAaMILOO is an action that is completed.  It means: the action of doing or happened by the subject (third person plural). 

 

Alssalihati: the good deeds/ the acts of benefit

Note: ALSSALIHATI 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.  ALSSALIHATI then here are the acts of righteousness/ good deeds and deeds of benefit.

 

 

Yahdeehim: He guides them/ He gifts them guidance

Note: 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 (HIM= them) is happening over will be happening by the subject (third person singular pointing to Rabbuhum)

 

Rabbuhum: Their nurturing Lord

Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence.   RABBU is nurturing Lord of.  HUM means them.

 

Bieemanihim: by their faith/ through their faith

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 causation of outcome.  EEMANI is derived from the root Hamza-M-N and it means safe or safety.  EEMANI is safety/ trust/ faith of.  HIM means them.

 

 

Tajree: flows

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).

Min: from
Tahtihumu: under her/underneath her
Note: the root is T-Ha-T and it means under. TAHTI means under of. HUMU means them and it points to the faithful.
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.

 Fee: in

Jannati: gardens of

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. JANNATI means: gardens of.

alnnaAAeemi:  luxury/ ease

Note:  The root is N-Ain-M and it means soft in the concrete sense. One derivative of the root , the word NaAAaM means yes or affirmation.  So In concept, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship, basically luxury and affirmation.  ALNNaAAeeMI means luxury and soft life.

 

Salaam all and have a great day

Hussein

10:8

 

10:8

أُوْلَـئِكَ مَأْوَاهُمُ النُّارُ بِمَا كَانُواْ يَكْسِبُونَ

Olaika mawahumu alnnaru bima kanoo yaksiboona

 

The Aya says:

Those, their abode is the fire/ Hell, by what they used to earn

 

My personal note:

This Aya is the completion of the previous sentence and it points to the consequence of putting all our energy in this life and forgetting the next.

 

Translation of the transliterated words:

Olaika: those

Mawahumu: their refuge/ their abode

Note: MAWAHUM is derived from the root Hamza-W-Y and it means resorting or taking resort or refuge in a place or the place and time where one ultimately ends. It also could mean homing or taking refuge. MAWA means place or time of resort of or place and time of. HUM means them.

Alnnaru: the fire/ Hell

Note: the root is N-W-R and it means light or lighting.  The derivatives of this root are NAR for fire and NOOR for pure light as in without heat and so on. Noor in this context points to passive light.  ALNNARU means the fire and in this context it points to Hell.

 

bima: by 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.

 

kano: they were/ they used to

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.

 

Yaksiboona:  earn/ gain

Note: the root is K-S-B and it means earning, acquiring or collecting. YAKSIBOON is an action that is being completed or will be completed and that is derived from the root. It means: the action of earning or collecting is happening or will be happening by the subject (third person plural).

 

Salaam all and have a great day

Hussein