Salaam all
11:101
Wa maa Thalamnaahum
wa laakin Thalamooo anfusahum famaaa aghnat 'anhum aalihatuhumul latee yad'oona
min doonil laahi min shai'il lammaa jaaa'a amru Rabbika wa maa zaadoohum ghaira
tatbeeb
The Aya says:
And We have not
transgressed against them. They
transgressed against themselves. So
their gods did not shield them any when our command came and they did not
enrich them in anything other than destruction.
My personal note:
The Aya emphasizes
that the sin of people is always an act against oneself first and foremost and
that worshiping any entity other than Allah does not do but harm us.
Translation of the
transliterated words:
Wa maa: and not
Thalamnaahum: we transgressed
against them/ we were unjust to them
Note: THALAMNA 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. THALAMNA is an action that is completed. It means
the action of misplacing/ transgressing or acting unjustly/ unfairly is
happened by the subject (first person plural) against the object (Hum=them).
wa laakin: but instead
Thalamooo: they transgressed against/ they were unjust to
Note: THALAMOO 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. THALAMOO is an action that is completed. It means
the action of misplacing/ transgressing or acting unjustly/ unfairly is
happened by the subject (third person plural)
Anfusahum: themselves
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. ANFUS is plural of
self. ANFUSA means selves of. HUM meansn them.
Famaaa: so not
Aghnat: spare/ shield
Note: the root is Ghain-N-Y and it means
freedom from need in any of it’s forms or sparing from need or want. The word
is used to mean rich, because the rich has less needs or no financial need or
no need for assistance. AGHNAT is an action that is completed. It means: the action of sparing or shielding
happened by the subject (third person singular) but is preceded by negation so
that did not happen.
'anhum: from them
Aalihatuhumu: their gods/ the entities they
worshipped
Note:
the root is Hamza-L-H and it means worthy of worship. ALLAH is the entity
worthy of Worship and that is one of the names of God in Arabic and the most
commonly used in Arabic by Muslim Arabs and non Muslim Arabs. ALIHATAN is
plural of ILAH and ILAH means entity (singular) worthy of worship. ALIHATU means Gods
of. HUM means them/
Allatee: that
yad'oona: they beseeched/
they pled
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 (ALIHATUHUM=
their gods) is happening or will be happening by the subject (third person plural
).
Min:
Dooni: short of / below
Note:
The root is D-W-N and it means short of someone or something. It can also mean
lower than at times depending on the plane of thought of the sentence. DOONI
means short of or below of.
Allahi:
Allah
Min: of/ from
Shayin: a thing
Note:
the root is SH-Y-Hamza and it means entity for noun and to entity for the
action. This means making a non entity become an entity, which also means
making what was impossible possible, or what was non existent, existent or what
was un-allowed allowed, and so forth.
SHAYIN means a thing or an entity.
Lammaa: when
jaaa'a : came
Note:
JAA 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. JAA 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).
Amru: command of
Note: AMRU is derived from the root Hamza-M-R
and it means ordering something and the implementation of it. AMRU 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.
Rabbika:
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. KA is for singular you.
wa maa: and not
zaadoohum: add to them/ enrich
them
Note:
ZADOO is derived from the
root Z-W-D or Z-Y-D and
it means the provision of the road or the food that one packs for travel. It
has also the conceptual meaning of what is above the need, because one packs a
little extra for the road. ZADOO is an action that is completed. It means: the action of increasing or adding
to the object (HUM=them) happened by the subject (third person plural).
Ghayra: other than
Note:
the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRA
means different or other than.
Tatbeeb: damage/
destruction/ loss
Note: the root is
T-B-B and it points to damage, loss and destruction. When in ancient arabia one said tabban lak he
or she means that may you lose/ get damaged or destroyed and so on. TATBEEB means destruction and loss.
No comments:
Post a Comment