10:2
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ
أَوْحَيْنَا إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ
آمَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ قَالَ الْكَافِرُونَ إِنَّ
هَـذَا لَسَاحِرٌ مُّبِينٌ
Akana
lilnnasi AAajaban an awhayna ila rajulin
minhum an anthiri alnnasa wabashshiri allatheena amanoo
anna lahum qadama sidqin AAinda rabbihim qala alkafiroona
inna hatha lasahirun mubeenun
The aya
says:
Was it
strange/ unprecendeted for the people, that We inspired to a man amongst them
that warn the people and give glad tidings to those who attained faith that
they have a foothold of truth at Their Lord’s?
The rejecters said: “This one is indeed a self-evident magician/ trickster”
My
personal note:
This is
a Rhetorical question that it is not strange or unusual or unprecedented to come
with a message like this. After all, all
messengers came with the same message of warning for those who need to take
heed and reassurance for those who are on the right path or are working to be
on it or to stay on it to the best of their knowledge, potential and ability.
Translation
of the transliterated words:
Akana:
has it been? Was it?
Note:
AKANA is in the form of a question. It
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). AKANA with a
question in it means: Has it been? Was
it?
Lilnnasi:
to the people/ for the
people
Note: LI means to or for.
ALNASSI is derived from the root Hamza-N-S and it means
socializing. ALNNAS means the people or humans.
AAajaban: strange/ unusual
Note: the root is Ain-J-B and it
means unusual or unfamiliar. This is something that is considered
an object of admiration and liking at times and fear and strangeness at times. AAaJABAN means strange or unusual.
An: that
Awhayna: We inspired/ We subtly
communicated/ We whispered
AWHAYNA is derived from the root W-Ha-Y and
it means communication that is of subtle nature/ whispering or in a non verbal
or other clear way. This includes any communication that comes directly to the
mind and heart. AWHAYNA is an action that is completed. It means the action of
communicating with the object (Ila rajulin= to a man) happened by the subject
(first person plural).
Ila: to/ towards
Rajulin:
A man/ a person
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. RAJULIN means a man/ a person
Minhum:
from amongst them
An: to/ that
Anthiri:
warn/ alert
Note: ANTHIR
is derived from the root N-TH-R and it means self-conditioned
consequence. This means that a person will say that I will do this if this
happened or that a person will have a consequence happen to him/her if another
event happened. It also carries with it the ability to avoid the consequence if
made adjustments. ANTHIRI is an order or
a request addressed to a singular. It
means: warn or alert
Alnnasa:
the people/ the society
Note:
the root is Hamza-N-S and it means socializing.
ALNNAS means the people or humans.
Wabashshiri:
and bring glad tidings
Note:
WA is a connector between two issues and in here serves as a contrast between
two issues the warning and the glad tidings.
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
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.
Anna: that
Lahum: to them belongs
Qadama: a foot of/ a step forward of
Noe: the root is Qaf-D-M and
it means foot or the step forward. This is used conceptually in many occasions
to point to moving forward or forwarding something and so on.
Sidqin: truth/ truthfulness
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. SIDQIN means truth or
truthfulness.
AAinda:
at
Rabbihim:
their lord’s/ Their
nurturing lord’s
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. HIM means them.
Qala:
said/ they said
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an
action that is completed that is derived from the root. It means the action of
saying happened by the subject (third person plural). This, in turn means: they
said or responded or communicated.
Alkafiroona:
the rejecters
Note:
ALKAFIROON
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. ALKAFIROONA are the ones who reject the truth
or discard it.
Inna: indeed
Hatha: that
Lasahirun:
magician/ wizard/ trickster
Note: LA is for emphasis. SAHIR is derived from the root S-Ha-R and it means to make things look other than what they are and that
includes deception and magic as well. SAHAR is one of the concrete terms and it
points to the predawn time. The relationship between magic and that time may be
because one can see things as other than what they really are in that
time. LASAHIRUN means indeed a magician/
illusionist/ deceptor.
mubeenun: making clear/
clarifying/ self evident
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. MUBEEN is the one that makes between in a conceptual sense. In this context, NATHEERUN MUBEEN carries the
meaning of self evident warner who also makes things clear for all to see.
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