10:57

 Salaam all

10:57

يٰأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُمْ مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِي ٱلصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

 

yāayyuhā l-nāsu qad jāatkum mawʿiẓatun min rabbikum washifāon limā fī l-ṣudūri wahudan waraḥmatun lil`mu`minīna

The Aya says:

O you people: indeed came to you advice from your nurturing Lord, and healing for the chests and guidance and mercy for the faithful.

 

My personal note:

The Aya is really important and brings about what the Qura’an does to people.  It advises us all to open our minds and heals our hearts from all the impurities and for those of us who have attained faith it gives us more guidance and more grace and mercy.  It was reported by Ibn Abbas that the person who has faith and knowledge of the Qur’an does not fall out of faith.  His/ Her faith is then strongly anchored.

 

Translation of the transliterated words:

yāayyuhā: Oh you

l-nāsu: the people/ the society

Note: ALNASSI is derived from the root Hamza-N-S and it means socializing. ALNNAS means the people or humans or the society.

 

Qad: indeed

Jāatkum: came to you (plural)

Note: JAATKUM is derived from the root t J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAAT is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person singular feminine pointing to MawIIthatun= advice) to the object (KUM=plural you).

 

mawʿiẓatun: Advice/ council

Note: the root is W-Ain-THA and it means advice or advising and it can include a soft warning of some consequences as well as reminders of rewards and so forth. MAWIITHATUN is advice or council. 

Min: from

Rabbikum: your nurturing lord

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

 

Washifāon: and healing/ including healing

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.  SHIFAON 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. SHIFAON is healing/ saving

Limā: to what

Fī: in/ on

l-ṣudūri: the chests

Note: the root is Sad-D-R and it means chest of the person. It also takes the conceptual additional meanings of a container of secrets as well as the place where things emanate from, as in the inner self.ALSSUDUR means the chests or inner selves.

Wahudan: and guidance/ including guidance

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.  HUDAN 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.  HUDAN means guidance or gift or the gift of guidance.

waraḥmatun: and Grace/ mercy

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.  RAHMATUN is derived from the root R-Ha-M and it means womb in concrete. This can be extended to all the positive qualities that the womb provides to the fetus. RAHMATAN means mercy or grace.

 

lil`mu`minīna: To the faithful/

Note: Li means to or for.  ALMUMINEEN is derived from the root Hamza-M-N and it means safe or safety.  ALMUMINEENA are those who are on the path of safety in Allah and those are the faithful. 

 

Salaam all and have a great day

Hussein

10:56

 Salaam all

10:56

هُوَ يُحْيِـي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ

huwa yuḥ`yī wayumītu wa-ilayhi tur`jaʿūna

 

The aya says:

He makes live and makes die and to Him you (plural) return

 

My personal note:

The Aya reminds us that Allah has in his hands our life and death.  He makes us live from having been dead and makes us die after having been alive.  To Him we will also return when we come back to life again.

 

Translation of the transliterated words:

 

huwa: He

yuḥ`yī: makes live

Note: the root is 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.  YUHIYEE is an action that is happening or will be happening.  It means: the action of making an undeclared object live is happening or will be happening by the subject (third person singular pointing to Allah).

 

Wayumītu: and He makes die

Note: WA here is for contrasting with the previous.  YUMEETU is derived from the root M-W-T and it means death or the opposite of life or the lack of voluntary movement.  YUMEETU is an action that is happening or will be happening.  It means: the action of making an undeclared object die is happening or will be happening by the subject (third person singular pointing to Allah).

wa-ilayhi: and to Him/ and towards Him

tur`jaʿūna: You (plural) will be returned

Note: the root is R-J-Ain and it means returning. TURJaOONA is an action that is happening or will be happening.  It means the action of making the object (second person plural) return is happening or will be happening by an undeclared subject.

 

Salaam all and have a great day

Hussein

10:55

 Salaam all

10:55

أَلاۤ إِنَّ للَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ أَلاَ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَـٰكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

 

alā inna lillahi mā fī l-samāwāti wal-arḍi alā inna waʿda l-lahi ḥaqqun walākinna aktharahum lā yaʿlamūna

 

The Aya says:

Indeed to Allah belongs what is in the heaven and the earth.  Indeed Allah’s promise is true/ binding but most of them do not know.

 

My personal note:

This verse is a reminder that Allah has everything and that He keeps his word. 

 

Translation of the transliterated words:

alā inna: indeed

 lillahi: To Allah belongs

mā: What

fī: in/ on

l-samāwāti: the aboves / the heavens/ the beyond the earth

Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond.  ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.

waalardi: and the earth

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.  In here it plays a role of contrasting two things.  ALARDI is derived from the root Hamza-R-Dhad and it means earth or land.  ALARDI is the earth/ the land.

 

alā inna: indeed

waʿda: promise of

Note: the root is W-Ain-D and it means promise.  WaAADA means promise of or promise from.

Allahi: Allah

Haqqun: binding truth/ binding right

Note: the root is Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). HAQQUN means binding right or binding truth.

 

Walākinna: but/ however

Aktharahum: most of them

Note: AKTHARA is derived from the root K-TH-R and it means many or numerous in all the planes of Uthought. AKTHARAHUM means: the bigger number of them

lā yaʿlamūna:  do not know

Note: LA is for negation of the following action.  yaAALAMOON is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMOONA is an action that is being completed or will be completed. It means: the action of knowing the object (not mentioned) for fact is happening or will be happening by the subject (third person plural).  So La YaAALAMOON means do not know.

 

Salaam all and have a great day

Hussein

10:54

 Salaam all

10:54

وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي ٱلأَرْضِ لاَفْتَدَتْ بِهِ وَأَسَرُّواْ ٱلنَّدَامَةَ لَمَّا رَأَوُاْ ٱلْعَذَابَ وَقُضِيَ بَيْنَهُمْ بِٱلْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ

 

walaw anna likulli nafsin ẓalamat mā fī l-arḍi la-if`tadat bihi wa-asarrū l-nadāmata lammā ra-awū l-ʿadhāba waquḍiya baynahum bil-qis`ṭi wahum lā yuẓ`lamūna

 

The Aya says:

And if each self that transgressed owned what is on/ in the earth then she would have ransomed by it.  And they internalized regret when they saw the suffering.  And was arbitrated between them and they will not be treated unjustly.

 

My personal note:

The Aya describes the state of being of those who have committed injustice.  Injustice in this case is mainly polytheism.  The state of regret and fear and readiness to trade all they have for a better outcome.  The Aya reassures us that all will be treated with justice.  Allah is always just including when He exacts punishment on us.  What we want to aim is be deserving of Allah’s mercy and grace.

 

Translation of Transliterated words:

walaw anna: and if/ and had it been

 likulli To every/ for every

Note:  LI means to or for.  KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.

 

Nafsin: self/ soul

Note: NAFS is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes.  It points to the self and to the soul at times. NAFSIN means self or soul. 

 

ẓalamat: transgressed/ acted unjustly

Note: THALAMAT is derived from the root THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THALAMAT is an action that is completed. It means the action of misplacing/ transgressing or acting unjustly/ unfairly is happened by the subject (third person singular)

 

Mā: what

Fī: in/ on

l-arḍi: the land/ the earth

Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land.  ALARDI is the earth/ the land.

la-if`tadat: then it would have ransomed

Note: LA here is for response to the conditional.  IFTADAT is derived from the root F-D-Y and it means the paying of something in place of something important such as a human life. This is a form of ransom. It points to the importance of the function. IFTADAT is an action that completed. It means: the action of ransoming oneself or paying ransom for oneself would have happened (because of response to conditional) by the subject (third person singular).

Bihi: By 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 all their belongings. 

wa-asarrū: and they internalized/ and they kept private

Note: WA here for initiation of a sentence that is connected.  ASARROO is derived from the root S-R-R and it means the inside of someone or something. One of the concrete meanings is the umbilical cord because it goes to the inside. The word means then any inner feeling as in secret or happiness and is understood according to the context.  ASARROO is an action that is completed.  It means: the action of keeping internal or secret of the object (ALNNADAMAT= the regret) happened by the subject (third person plural)

l-nadāmata: the regret

Note: the root is N-D-M and it takes the meaning of regret or feeling sorry for something that the person had done. One concrete derivative of the root is NADEEM and that is the companion when drinking alcohol. The relatioinship with regret could then be that regret is often a companion to drinking alcohol and so on. ALNNADAMA is the regret.

Lammā: when

ra-awū: they saw

Note: the root is R-Hamza-Y and it means viewing or seeing. RA’AW is an action that is completed. It means: the action of seeing the object (ALAAaTHAB=the suffering) happened by the subject (third person plural)

 

l-ʿadhāba: the suffering

Note: ALAAaTHAB is derived from the root Ain-TH-B and it means an easy to swallow food or drink. ALAAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.

 

waquḍiya: and was concluded/ was resolved/ arbitrated

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.  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.  In this context, it means to resolution of something or conclusion of arbitration whatever is happening.

Baynahum: between them

bil-qis`ṭi: by the justice/ by fairness

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 serves to make the following word a tool or mechanism.  ALQIST is derived from the root Qaf-S-TTA and it means portioning. Some derivatives of this root give the meaning of just and fair portioning and others not. ALQISTI in this context points to fair reward.   This fair reward is much more than what is deserved.

Wahum: and they/ while they

lā yuẓ`lamūna: will not be misjudged/ will not be treated unfairly

Note:  YUTHLAMOON is derived from the root THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. YUTHLAMOON is an action that is being completed or will be completed. It means the action of misplacing/ transgressing or acting unjustly/ unfairly is happening or will be happening against the object (third person plural) by an undeclared subject.  However, the LA that preceded it points to a negation of the action.

 

 Salaam all and have a great day

Hussein