10:100

 Salaam all

10:100

وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلاَّ بِإِذْنِ ٱللَّهِ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لاَ يَعْقِلُونَ

 

wamā kāna linafsin an tu`mina illā bi-idh`ni l-lahi wayajʿalu l-rij`sa ʿalā alladhīna lā yaʿqilūna

 

The Aya says:

And it is not for a self to attain faith except through Allah’s consent.  And He makest he wrath on those who do not contemplate.

 

My personal thoughts:

The Aya talks that Allah’s consent is a must for a person to attain faith.  It continues that the anger of Allah is upon those who do not conneect things together and who do not contemplate.  The final conclusion is that if you contemplate on things then Allah will help you attain faith but you have to stop for a minute and stop being distracted to start looking deeper into things.  The Aya does not include those who are mentally incapable of contemplating due to disabilities and so on but those who do not contemplate either because they are blinded by bias or distracted by this life than to look deeper.

 

Translation of the transliterated words:

wamā: and not

kāna: happened to be/ supposed to be

Note: 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 or plural).  In this context, it carries the potential meaning of supposed to be.

 

Linafsin: for a person/ for a self

Note: LI means to or for. NAFSIN 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. NAFSIN means a self or a person

an: that

tu`mina: become faitful/ attain faith

Note:  Tu’MINA is derived from the root Hamza-M-N Hamza-M-N and it means safe or safety. TU’MINA 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 is happening or will be happening by the subject (third person singular). So, it ends up meaning for the term wama kanA linafsin an Tu’mina: It is not for a self to attain faith/ it is not supposed for a self to attain faith.

Illā: except/ if not

bi-idh`ni: by permission of/ by approval of/ by consent of

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.  IDHNI is derived from the root Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge.  ITHNI means persmission of or consent of. 

  l-lahi: Allah

wayajʿalu: and He makes/ and He transforms

Note: WA here is to start a statement that is linked to what is said previously.  YAJaAALU is derived from the root j-ain-l and it means making, forming or transforming something that already exists or that has not existed yet.  It can also mean providing an attribute or designation to an entity. Conceptually, it takes the meaning of transformation/ designation more often than formation.  YAJaAALU is an action that is happening or will be happening.  It means: the action of making the object (ALRJS- the wrath) is happening or will be happening by the subject (third person singular)

l-rij`sa: the wrath/ the bad consequence

Note: the root is R-J-S and it is anything that is dirty and contains harm. Conceptually, it is then used for sinful acts, harmful acts or any form of painful punishment and so on. ALRRIJSA in this context means the wrath and bad consequence.

ʿalā: upon

Alladhīna: those who

lā yaʿqilūna:  do not link/ do not tie things together/ refuse to contemplate

Note: LA is for negation of the following action. YaAAQILOON is derived from Ain-Qaf-L and it means tying the animal so that it does not go away. This is the concrete word, but it is also used for any restraint or putting things together as in tying the knot. The word is used for brain or thinking appropriately. That could be because either that one who thinks appropriately is restraining his thoughts from going astray, or that he is tying things together or both. YaAAQILOONA is an action that is being completed or will be completed and that is derived from the root. It means: the action of thinking/ contemplating appropriately or with restraint, is happening or will be happening by the subject (third person plural).

 

 Salaam all and have a great day

Hussein

10:99

 Salaam all

10:99

وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِي ٱلأَرْضِ كُلُّهُمْ جَمِيعاً أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤْمِنِينَ

 

walaw shāa rabbuka laāmana man fī l-arḍi kulluhum jamīʿan afa-anta tuk`rihu l-nāsa ḥattā yakūnū mu`minīna

 

The Aya says:

And had your nurturing Lord willed then all those on the earth would have attained faith collectively, Do you then force people so they become faithful?!

 

My personal note:

The Aya reminds the prophet upon him be peace that the matters of attaining faith or not are subject to the free will that God granted to humans.  So, the prophet or others cannot and should not force people to become believers.

 

Translation of the transliterated words:

walaw: and if

 Shāa: Willed

Note: the root is Sh-Y-Hamza and it means entity. SHAA is an action that is completed that is derived from the root. It means that the action of entitying happened by the subject (third person singular). Therefore it means: He entitied and in this context, it takes the meaning He willed. 

RABBUKA: 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.   RABBU is nurturing Lord of.  KUM means Singular you.

 Laāmana: then would have attained faith/ then would have believed

Note: LA here is a response to the earlier conditional.  AMANA 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: theyu attained faith,

 

Man: whoever/ who

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.

 

Kulluhum: All of them

Note: KULLU 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. KULLU means every, or each.  HUM means them

 

jamīʿan: All/ collectively

Note: the root is J-M-Ain and it means gather the different parts together or putting things together. JAMeeAAaN means together or all.

 afa-anta: So you (singular)?! 

tuk`rihu: force/ compel/ Coerce

Note: the root is K-R-H and it means doing something when unwilling and hating to do it or just disliking an entity. Therefore, conceptually, it takes the meaning of disliking an entity. For actions it takes the meaning of hating to do something and being forced to do something against will.  TUKRIHU is an action that is happening or will be happening.  It means the action of compelling/coercing/ forcing the object (ALNNASA= the people/ society) is happening or will be happening by the subject (second person singular)

l-nāsa: the people/ the society

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

ḥattā: until

yakūnū: they be/ they become

Note: the root is K-W-N and it means being.  YAKOONU is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third personal plural). 

 

 

mu`minīna:  faithful

Note: MUMINEEN is derived from the root is derived from the root Hamza-M-N and it means safe or safety.  MUMINEENA are those who are on the path of safety in Allah and those are the faithful. 

 

 Salaam all and have a great day

Hussein

10:98

 Salaam all

10:98

فَلَوْلاَ كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ آمَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلخِزْيِ فِي ٱلْحَيَاةِ ٱلدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ

 

falawlā kānat qaryatun āmanat fanafaʿahā īmānuhā illā qawma yūnusa lammā āmanū kashafnā ʿanhum ʿadhāba l-khiz`yi fī l-ḥayati l-dun`yā wamattaʿnāhum ilā ḥīnin

 

The Aya says:

So why was not a town to attain faith so would have benefitted from her faith except the people of Jonah.  When they attained Faith We relieved them from the humiliating torment in this life and fulfilled their needs till an alloted time.

 

My personal note:

The Aya is a clear sign that attaining faith is helpful not only in the next life but also in this life.

 

Translation of the transliterated words:

falawlā: So why not

kānat: was/ had been

Note: It is derived from the root K-W-N and it means being.  KANAT 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 feminine).

Qaryatun: a village/ a town/ a city

Note: the root is Qaf-R-Y and it means the piece of land that is undivided or the body of water which collects water from the valleys and where people congregate to drink and water their animals. This is the concrete and it can be conceptually extended to mean town or village since the town or village is located where the water is located and it is a collection of people in it. QARYATUN means:  village or town or city.

 

Āmanat: attained faith

Note: the root is Hamza-M-N and it means safe or safety. AMANAT 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 feminine or singular feminine). So, it ends up meaning: they/she attained faith,

 

fanafaʿahā: So benefitted it

Note: means then or therefore or so. NAFaAAa is derived from the root N-F-Ain and it means useful or beneficial or anything that functions as opposite to harm. NAFaAAa is an action that is completed. It means: the action of benefiting or being useful to the object (HA-Her/it) happened by the subject (IMANUHA=her faith)

 

Īmānuhā: Her faith

Note: EEMANU is derived from the root Hamza-M-N and it means safe or safety.  EEMANU is safety/ trust/ faith of.  HA means her.

 

Illā: except

Qawma: People of

Note:  QAWMA is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMA 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. QAWMA means people of.

 

Yūnusa: Yunus/ Jonah

Lammā: When

Āmanū: attained faith/ safety

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.

 

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 (AAaTHAB AL KHIYI= the humiliating suffering) happened by the subject (first person plural).

 ʿanhum: from them/ Aaway from them

ʿadhāba: suffering of

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

 

l-khiz`yi: the humiliation/ the embarrassment

Note: the root is KH-Z-Y and it means being overpowered, emabarrassed or humiliated. ALKHIZYI is the humiliation and embarassment.

Fī: in

l-ḥayati: the life

Note: ALHAYATI is derived from the root ALHAYATI is derived from the root Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs.  Conceptually, the term can take other meanings including greetings and shyness as well according to the context.  The relationship is that Arabs before Islam used to greet each other by wishing a good and long life.  In here, it takes the meaning of greetings.    ALHAYATI means the life.

l-dun`yā: the near/ the nearer/ this life

Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near.   ALDDUNYA is also this life that we are living.  ALHAYATI ALDDUNYA means this life.

wamattaʿnāhum: and we provided them/ and we Aided them in reaching goals/ fuliflled their needs

Note:  WA here means and.  MATTaAANAHUM is derived from the root root M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. MATTaAAa is an action that is completed.  It means: the action of making the object (HUM=them) fulfil their needs happened by the subject (first person plural)

Ilā: until

ḥīnin: a certain time.

 

Salaam all and have a great day

Hussein

10:97

 Salaam all

10:97

وَلَوْ جَآءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُاْ ٱلْعَذَابَ ٱلأَلِيمَ 

 

walaw jāathum kullu āyatin ḥattā yarawū l-ʿadhāba l-alīma

The Aya says:

Even when every sign came to them until they see the painful suffering.

 

My personal note:

The Aya continues what was mentioned before and that is closed minded people to Allah’s signs will be exposed to the signs but will ignore or dismiss or reject until they see their own suffering become manifest.

 

Translation of the Transliterated words:

walaw: even if

jāathum: came to them

Note: JAATHUM 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 (HUM=them).

 

kullu: every

Note: KULLU 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. KULLU means every, or each.

 āyatin:  sign

Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATIN means a sign or sign.

 ḥattā: until

yarawū: they see/ they experience

Note: the root is R-Hamza-Y and it means viewing or seeing. YARAWU is an action that is being completed or will be completed. It means: the action of seeing the object (ALAAaTHAB=the suffering) will be happening 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.

 

l-alīma: the painful

Note: the root is Hamza-L-M and it means pain.  ALEEMIN means painful.

 

Salaam all and have a great day

Hussein