6:65

Salaam all,




Qul huwa alqadiru AAala an yabAAatha AAalaykum AAathaban min fawqikum aw min tahti arjulikum aw yalbisakum shiyaAAan wayutheeqa baAAdakum basa baAAdin onthur kayfa nusarrifu alayati laAAallahum yafqahoona

The Aya says:
Say (O Muhammad): He is the capable to send upon you (plural) suffering from above you or from under your feet or He dresses you factions and make some of you taste the hardness of some. See (O Muhammad) how we manage the signs, perhaps they will understand.

My personal note:
There is a hadeeth regarding this Aya that when the prophet (pbuh) received it he said after “ suffering from above you” I seek refuge in You. Then after “Or under your feet” he again said “I seek refuge in You”. And when the Aya said “or He dresses you factions and make some of you taste the hardness of some” he said” “This is easier”.

From this hadeeth Muslim scholars concluded that while some muslim communities may suffer from natural disasters, the Muslims as a whole are assured that they will not all suffer from the same natural calamity. However the muslims may all be embroiled in factionalism and it is their responsibility to work against it by adhering to the principle of keeping to the rope of Allah.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Huwa: he
Alqadiru: the capable/ the limiting
Note: the root is Qaf-D-R and it means in concrete cooking the meat in the pot. Conceptually it takes the meaning of measuring, putting limits on an entity and capability to cover the exact need and task. ALQADIRU means: the entity that puts limits, measures and is capable to perform accordingly. This takes the meaning of all capable in this context and this includes imposing limits.

Aaala: upon
An: to / that
yabAAatha: He sends
Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. YABaAATHA is an action that is being completed or will be completed. It means: the action of sending the object (AAaTHABAN= suffering) is happening or will be happening by the subject (third person singular pointing to Allah).

Aaalaykum: upon you (plural)

Aaathaban: suffering/ torture
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.

Min: from
Fawqikum: above you (plural)
Note: the root is F-W-Qaf and it means above or rising (aboving). This is used for waking up from sleep because it is a form of rising, but it is also used in many other forms according to the plane of thought of the sentence. FAWQI means above. KUM means plural you.

Aw: or
Min: from
Tahti: under/ beneath
Note: the root is T-Ha-T and it means under. TAHTI means under of.
Arjulikum: your feet
Note: ARJULIKUM is derived from the root 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. ARJULI means feet of. KUM means plural you

Aw: or
Yalbisakum: He clothes you (plural)/ He confuses you/ disguises
Note: YALBISAKUM is derived from the root L-B-S and it means in concrete clothing or clothes. Conceptually, the term can be used to point to confusion or disguise because the clothes makes us see other than the real self and so on. YALBISAKUM is an action that is completed. It means: the action of clothing the object (KUM=plural you) is happening or will be happening by the subject (third person singular).

shiyaAAan: groups/ feuding grups/factions
Note: the root is SH-Y-Ain and it means a group of people or part of a bigger group. Concrete uses of the term is for part of the month and also for following a leader or group and so on. SHIYaAAaN means groups with the understanding that they are disunited and feuding.
Wayutheeqa: and He makes taste/ and make sense
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YUTHEEQA is derived from the root TH-W-Qaf and it means taste in all it’s aspects. In a conceptual fashion, it is the sensation. YUTHEEQA is an action that is being completed or will be completed. It means: the action of making the object (BaAADAKUM= some of you) taste is happening or will be happening by the subject (third person singular pointing to Allah).

baAAdakum: some of you (plural)
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. KUM is plural you.
Basa: hardship of/ hardship coming from/ hardness of
Note: BASA is derived from the root B-Hamza-S and it means lion for concrete. The word is used to mean hardship or hard depending on the situation. BASA means hardship of or the hardship that came from.
baAAdin: some
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADIN means part or some.
onthur: see/ watch/ observe
Note: the root is N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting. OTHUR is an order addressed to a singular. It means: watch or see or observe

Kayfa: how
Nusarrifu: We manage/ We move about
Note: the root is Sad-R-F and it means: the moving or managing of an entity. NUSARRIF is an action that is being completed or will be completed. It means: the action of making the object (AlAYATI= the signs) managed or moved about is happening or will be happening by the subject (first person plural).
alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.
laAAallahum: perhaps they
yafqahoona: they understand / they will understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOONA is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:64

Salaam all,


Quli Al-Lahu Yunajjīkum Minhā Wa Min Kulli Karbin Thumma 'Antum Tushrikūna

The aya says:
Respond (O Muhammad): Allah rescues you (plural) from her and from every hardship, then you make partners (for Him).

My personal note:
This Aya gives the response to the question that was raised before. It basically announces clearly who they call upon when they are in need. It also reminds us that in times of need we call upon Allah but when we are in ease, we make partners for Allah that we worship alongside him.

Translation of the transliterated words:

Quli: say/ respond/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.

Al-Lahu: Allah
Yunajjīkum: saves you (plural)/ rescues you/ makes you slip out
Note: The root is N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. YANJJEEKUM is an action that is being completed or will be completed. It means: the action of saving or rescuing or making the object (second person plural) slip out of a tight situation is happening or will be happening by the subject (third person singular).
Minhā: from her
Wa: including/ and
Min: from
Kulli: every/ each
Note: 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.

Karbin: severe affliction/ severe sadness/ hardship
Note: the root is K-R-B and it means something becoming near or narrow and so on. KARB means the severe sandness/ severe affliction and hard times. It’s relation with the nearing is probably because the hard times may be bringing the person near the breaking point or the edge of ability to tolerate and so on. The term is used in the Qur’an mainly for severe affliction/ sadness and hard times.
Thumma: then
'Antum: you (plural)
Tushrikūna: you make partner/ you associate
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. TUSHRIKOONA is an action that is being completed or will be completed. It means: the action of making partner to the object (not declared but point to Allah) is happening or will be happening by the subject (second person plural).


Salaam all and have a great day.

Hussein

6:63

Salaam all,


Qul Man Yunajjīkum Min Žulumāti Al-Barri Wa Al-Baĥri Tad`ūnahu Tađarru`āan Wa Khufyatan La'in 'Anjānā Min Hadhihi Lanakūnanna Mina Ash-Shākirīna

The aya says:
Say (O Muhammad): who rescues you (plural) from the darknesses of the land and the sea?!, you (plural) call upon Him pleading including imperceptibly, if He indeed saved us from this then we shall indeed be amongst the thankful.

My personal note:
This aya addresses our psyche and asks us to pay attention to it. It reminds us of the moments when we are in great need or feeling great danger. It asks us to remember who did we ask for help at that time, in a pleading fashion whether audibly or inaudibly and of the promises that we may given also in secret.

It is a reminder, in a sense, that Allah knows our inner workings and that should help us get rid of some of our pretensions or arrogance.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Man: who
Yunajjīkum: saves you (plural)/ rescues you/ makes you slip out
Note: The root is N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. YANJJEEKUM is an action that is being completed or will be completed. It means: the action of saving or rescuing or making the object (second person plural) slip out of a tight situation is happening or will be happening by the subject (third person singular).

Min: from
Thulumati: darkness/ darknesses
Note: the root is 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. THULUMATI means the darknesses of.
Albarri: the land/ the firm ground
Note: ALBARRI isderived from the root B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBARRI is the firm ground or the land as opposed to the sea.

waalbahri: and The Sea/ the water

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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALBAHRI is derived from the root B-Ha-R and it means big water. It is used to mean the sea or any big body of water.
Tad`ūnahu: you (plural) call upon Him
Note: the root is D-Ain-Y and it means calling as in calling someone for help or otherwise. TADAAooNAHU is an action that is being completed or will be completed. It means that the action of calling or calling upon is happening or will be happening by the subject (second person plural) of the object (HU= him and it points to Allah) .

Tađarru`āan: pleading
Note: the root is Dhad-R-Ain and it carries in the concrete the feeling of weakness and awareness of weakness and need. One concrete meaning is the breast feeding infant and so he is pleading and is in great need for the milk. Also, the fact that the breast milk will provide food that is only adequate to the very young and therefore not sufficient. Conceptually, it is used for people who know their great need and are asking with humility and with pleading. It is also conceptually used for situation where the need is great and the supply is meager. TADARRu’AAN means pleading.
WAKHUFYATAN: including secretly/ silently/ imperceptibly
Note: the root is KH-F-W or KH-F-Yand it means hidden. It also can mean unhidden at other times depending on the sentence. KHUFYATAN means hidden way and that is if done secretly, silently or imperceptibly by others.

La'in: indeed if
'Anjānā: He saved us/ He rescued us
Note: The root is N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. ANJANA is an action that is completed. It means: the action of saving or rescuing or making the object (first person plural) slip out of a tight situation is happened by the subject (third person singular).

Min: from
Hadhihi: this
Lanakūnanna: then indeed we shall be
Note: LA is for emphasis of the action that comes next. Nakoonanna is derived from the root K-W-N and it means being. NAKOONNANA 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 (first personal plural). This in turn means, in this context: We will be or will happen to be or we become.

Mina: of/ from/ amongst
Ash-Shākirīna: the thankful
Note: ALSHSHAKIREEN is derived from the root SH-K-R and it means thanking. ALSHSHAKIREENA are the ones who are thankful or the ones who thank.

Salaam all and have a great day.

Hussein

6:62

Salaam all,


Thumma Ruddū 'Ilá Al-Lahi Mawlāhumu Al-Ĥaqqi ۚ 'Alā Lahu Al-Ĥukmu Wa Huwa 'Asra`u Al-Ĥāsibīna

The Aya says:
Then they were return to Allah, their true guardian. Indeed to Him belongs the rule, and He is the fastest of the accounters.

My personal note:
In this Aya it brings contrast between the term F-R-TTA and S-R-Ain in this Aya. Both roots point to quickness and rapidity but the F-R-TTA suggests haste and a job poorly done whereas S-R-Ain suggests rapidity with accuracy and meticulousness.

The term the fastest of the accounters suggests that Allah will let each one of us receive his dues in the fastest time that is appropriate for him or her. It is pointing to Allah’s justice and mercy on us.

Translation of the transliterated words:
Thumma: then
Ruddū: they were returned
Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. RUDDOO is an action that is completed. It means: the making of the object (third person plural) return to their point of starting happened by an undeclared subject.

'Ilá: to/ Towards
Al-Lahi: Allah
Mawlāhumu: their guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. MAWLA is either the one who is a guardian or the one who receives guardianship of another or both. In this context, guardian of is what the context suggests. HUMU means them.

Al-Ĥaqqi: the binding true/ the true
Note: ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.

ۚ 'Alā Lahu: indeed to him belongs
Al-Ĥukmu: the stearing/ the judgement/ the rule
Note: ALHUKMU the root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. ALHUKMU is the steering/ the judgement/ the power to rule and so on.

Wa Huwa: and He/ while He
'Asra`u: more speedy/ quicker of/ more fast of
Note: the root is S-R-Ain and it means quick and fast. The concrete words related to this root include the neck and the back of the horse where one taps to make them go faster. ASRA’U means more fast or quicker.
Al-Ĥāsibīna: The calculating ones/ the measuring ones/the ones who keep the count
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISAB is the calculation. The calculation means the end product of an action or the balance of a transaction and so forth. ALHASIBEEN are the ones who calculate or keep the count and so on.


Salaam all and have a great day.

Hussein

6:61

Salaam all,


Wa Huwa Al-Qāhiru Fawqa `Ibādihi ۖ Wa Yursilu `Alaykum Ĥafažatan Ĥattá 'Idhā Jā'a 'Aĥadakumu Al-Mawtu Tawaffat/hu Rusulunā Wa Hum Lā Yufarriţūna

The Aya says:
And He is the victorious over His slaves, and He sends upon you (plural) safe keepers until when death came to one of you, our envoys took him and they do not act in haste.

My personal note:
The term HAFATHATAN was translated as safe keepers which is the meaning of the term. In here, the term takes two potential meanings and they both apply:

1- They are charged with keeping us safe from harm or death before the time for it comes.

2- They keep our records of action safely kept so that we are to answer to them in the day of judgment.

Both meanings were mentioned elsewhere in the Qur’an and in this general statement both meaning fall under Hafatha and apply.

The Aya ends up in “they do not act in haste” in order to reassure us that no one dies before his or her time had come. It is also to reassure us that it our death will happen in the best way that is applicable to each one of us.
All this does not mean that we should not keep working on our safety and on ensuring that we live a healthy life. All that action that we do, still falls under the safe keep and is covered by this Aya.

Translation of the transliterated words:
Wa Huwa: And He
Alqahiru: the victorious/ the dominant
Note: the root is Qaf-H-R and it means victory of one entity upon another in case of dispute or fight, and clearly establishing dominion and authority. ALQAHIRU means the victorious
Fawqa: above
Note: the root is F-W-Qaf and it means above or rising (aboving). This is used for waking up from sleep because it is a form of rising, but it is also used in many other forms according to the plane of thought of the sentence. FAWQI means above.
Aaibadihi: His slaves/ His servants
Note: the root is Ain-B-D and it means slave or servant. AAIBADI means slaves or servants of. HI means Him and points to Allah.

Wa Yursilu: and He sends
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YURSILU is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. YURSILU is an action that is being completed or will be completed. It means: the action of sending or envoying is happening or will be happening by the subject (third person singular).

`Alaykum: upon you (plural)
Ĥafažatan: safe keepers
Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. In one word, the concept of safe keeping comes to mind. This concept of safe keeping will then depend on the context to understand it’s specific meaning in the sentence. HAFATHATUN are the safe keepers. In this context, it can mean either ones that keep humans safe from harm unless Allah wills it and also the safe keepers of the record of the humans and their actions. Both meanings are correct and applicable.
Ĥattá: until
'Idhā: when
Jā'a: came
Note: the root is 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 pointing to ALMAWTU= the death) to the object (AHADAKUM= one of you (plural))
Ahadakumu: one of you/ anyone of you
Note: the root is W-Ha-D and it means one. AHADA means one of or anyone of. KUM means plural you.

Almawtu: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTU means the death or just death.
Tawaffat/hu: took him
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. TAWAFFAT/HU is an action that is completed. It means: the action of making the object (HU= him) meet dues happened by the subject (RUSULUNA= our envoys/messengers). So, here the meeting of the dues is death because it was preceded by death.

Rusulunā: our messengers/ envoys
Note: RUSULUNA is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RUSULU means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. NA means us or ours.
Wa Hum: and they

Lā Yufarriţūna: do not act in haste
Note; LA is for negation of the action that comes next. YUFARRITOONA is derived from The root F-R-TTA and it means in concrete when there is haste in action or quickness and rapidity. It can carry a negative connotation in that things made in haste are generally poorly thought out and are often on the wrong and loosing end. YUFARRITOONA is an action that is being completed or will be completed. It means: the action of making haste or making lost in haste is happening or will be happening by the subject (third person plural). However this action is negated by the LA that preceded it.

Salaam all and have a great day.

Hussein

6:60

Salaam all,


Wahuwa allathee yatawaffakum biallayli wayaAAlamu ma jarahtum bialnnahari thumma yabAAathukum feehi liyuqda ajalun musamman thumma ilayhi marjiAAukum thumma yunabbiokum bima kuntum taAAmaloona

The Aya says:
And He (Allah) who takes you (plural) in the night and knows what you hard earned in the day, then He sends you back in him (the day) in order that a mandated designated time of ending be done. Then towards Him is your return, then He informs by what you used to do.

My personal note:
The Aya uses the term YATAWAFFA again in the sense of not death but of taking our souls towards Allah in our sleep and then sending them back until the time of our death comes.

Allah also, tells us that He will inform us of what we did. This comes at the heals of telling us that He knows every leaf that falls and every seed that is in the earth. It is a reminder of the vast knowledge of Allah and an invitation to honesty with Him for we have no other option but to be honest and to act with Taqwa (Action while conscious of Allah).

Translation of the translterated words:
Wahuwa: and He
Allathee: the one who/ who
Yatawaffakum: takes you (plural)
Note: the root is W-F-Y and it means meeting dues. This then takes different meanings according to the plane of thought of the sentence. One meaning could be death since it is a meeting of dues, or just a taking of someone or something depending on the situation, or other forms of meeting dues. YATAWAFFAKUM is an action that is being completed or will be completed. It means: the action of making the object (KUM= plural you) meet dues is happening or will be happening by the subject (third person singular pointing to Allah). So, here the meeting of the dues is us being taken by Allah.

Biallayli: in the night
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALLAYLI is derived from the root L-Y-L and it means night. ALLAYLI means the night.

wayaAAlamu: and He knows
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (MA Taksiboon= what you earn) for fact is happening or will be happening by the subject (first person singular pointing to Allah).

Ma: what
Jarahtum: You (plural) injured/ hunted/ hard earned
Note: the root is J-R-HA and it means injury caused by a sharp object as knife nail or tooth. It can also be caused for hard earned work and so on. JARAHTUM is an action that is completed. It means: the action of injuring or hard earning happened by the subject (second person plural).
Bialnnahari: in the day
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALNNAHARI is derived from The root 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. ALNNAHARI is the daytime and is related to the rivers possibly because of the flowing light or something to that.

Thumma: then
yabAAathukum: He sends you (plural)/ He raises you/ He will raise you
Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. YABaAATHUKUMU is an action that is being completed or will be completed. It means: the action of sending the object (KUM= plural) or in here raising from the dead or sleep, as in this case, is happening or will be happening by the subject (third person singular pointing to Allah).
Feehi: in him (the day)
Liyuqda: in order that become mandated/in order the mandate become done
Note: LI means to or in order to. YUQDA 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. YUQDA is an action that is being completed or will be completed. It means: the mandate is happening or will be happening by an undeclared subjecton the object (AJALUN= limited time).

ajalun: end of time/ 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. AJALUN means end of time or time span of an entity.
Musamman: named/ designated
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. MUSAMMAN means named or designated or given an appellation.
Thumma: then

Ilayhi: towards Him (Allah)
marjiAAukum: your time/place of return/ your return
Note: the root is R-J-Ain and it means returning. MARJiAAuKUM is the place or time of return or both. It can also mean return period, because return will happen in it’s place and it’s time at the same time.
Thumma: then
yunabbiokum : He informs you (plural)/ will inform you (plural)
Note: YUNABBIOKUM is derived from the root N-B-Hamza and it means news or informing since the news are meant to inform. YUNABBIO is an action that is being completed or will be completed. It means: the action of making the object (KUM=plural you) informed is happening or going to happen by the subject (third person singular pointing to God).
Bima: by what/ with what/ in what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Kuntum: you (plural) happened to be/ were
Note: the root is K-W-N and it means being. KUNTUM is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
taAAmaloona: you (plural) do/ doing
Note: the root is Ain-M-L and it means doing or work. TaAAaMALOONA is an action that is being completed or will be completed. It means: the action of doing or making is happening or will be happening by the subject (second person plural). The combination of Kuntum TaAAMALOON gives the impression of this: you happened to be doing or you happened to do.

Salaam all and have a great day.

Hussein

6:59

Salaam all,


WaAAindahu mafatihu alghaybi la yaAAlamuha illa huwa wayaAAlamu ma fee albarri waalbahri wama tasqutu min waraqatin illa yaAAlamuha wala habbatin fee thulumati alardi wala ratbin wala yabisin illa fee kitabin mubeenin

The Aya says:
And with Him keys of the unperceived. None knows them but He. And He knows what is in the land and the sea, and there is not a leaf that falls except that He knows her, and not a seed in the darkness of the earth, nor a moist, nor a dry entity except in self evident documentation.

My personal note:
The Aya continues the theme from the previous Aya which talked about Allahs knowledge of the unjust. This one goes further to let us know that Allah knows the unperceived and holds the keys to it which means that we cannot know them without His license and will.

It then goes further to let us know the extent of His knowledge of the perceived world and that nothing happens in the earth or the sea, no matter how minute, is known by Allah and is going to have it’s own weight and account.

One function of this kind of account is to heighten our awareness and consciousness of Allah so that we live and work while always aware of His knowledge not only of what is perceived of us, but of our inner deep workings.

Translation of the transliterated words:
WaAAindahu: and at Him/ And at His/ and He has/ and with Him
Mafatihu: keys of
Note: the root is F-T-Ha and it means to open for the verb and opening for the noun. The concept that it carries are either opening or relieving from pressure which includes a gain or win. MAFATIH are what one opens with, basically keys but anything that makes an opening.

Alghaybi: the unperceived
Note: ALGHAYBI is derived from the root GH-Y-B or GHAIN-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBI here means the unperceived.

la yaAAlamuha: does not know her/ it
Note: LA is for the negation of the action coming next. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (HA= her and points to the keys of the unperceived) for fact is happening or will be happening by the subject (third person singular).

illa huwa: except He
wayaAAlamu: and He knows
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (Ma= what) for fact is happening or will be happening by the subject (third person singular pointing to Allah).

Ma: what
Fee: in/ on
Albarri: the land/ the firm ground
Note: ALBARRI isderived from the root B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBARRI is the firm ground or the land as opposed to the sea.
waalbahri: and The Sea/ the water
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALBAHRI is derived from the root B-Ha-R and it means big water. It is used to mean the sea or any big body of water.

Wama: and not
Tasqutu: falls
Note: the root is S-Qaf-Tta and it means falling from above. The term can also conceptually be used for any thing that fails as well because it is a form of falling. TASQUTU is an action that is being completed or will be completed. It means: the action of falling is happening or will be happening by the subject (Waraqatun=leaf)
Min: of
Waraqatin: leaf
Note: the root is W-R-Qaf and it means leaf of the trees and so on. The word is also conceptually used for any entity that is flat and thin and therefore can be used for the paper we write on, or any flat thin surface we write on as well as money whether coins or paper money. Here the context is for WARAQATUN as in leaf but can include any thin flat surface that falls from above.
Illa: except/if not

yaAAlamuha: He knows her
Note: YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (HA= what is in the heavens and the earth) for fact is happening or will be happening by the subject (third person singular pointing to Allah).

Wala: and not
Habbatin: a seed
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. HABBATIN here means a seed.
Fee: in/ on
Thulumati: darkness/ darknesses
Note: the root is 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. THULUMATI means the darknesses of.

Alardi: the earth/ the land
Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
Wala: nor/ and not
Ratbin: moist/ maleable
Note: the root is R-TTA-B and it means the entity that is smooth, maleable. The term is used for the green maleable branch and the moist young dates and so on. Conceptually, it is used for anything that is moist because it comes with maleability as opposed to the dry which is not maleable. RATBIN is the moist maleable
Wala: and not
Yabisin: dry/ rigid
Note: the root is Y-B-S and it means the entity that has lost it’s moisture and became rigid and not maleable. YABISIN is the dry and the rigid where if you bend it you break it.

Illa: if not/ except
Fee: in
kitabin: book/ the collection of knowledge/ documentation
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. KITABIN means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together. In a sense, it points to the collection of knowledge and information that are communicated or documented.

mubeenin: 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, KITABIN MUBEEN carries the meaning of self evident documentation.

Salaam all and have a great day.

Hussein

6:58

Salam all


Qul law anna AAindee ma tastaAAjiloona bihi laqudiya alamru baynee wabaynakum waAllahu aAAlamu bialththalimeena

The Aya says:
Say (O Muhammad) if I had what you are asking for in a hurry, then the matter is concluded between me and you (plura) and Allah knows more of the unjust.

My personal note:
This continues the theme and the message from the previous Aya. It points out that if he gave them what they were asking for then it is the end of their existance and a point of their arrival at the truth but too late. The Aya ends in reminding them that Allah knows the unjust. It is meant to touch deeply in our psyche to be honest with ourselves and with God.

Translation of the transliterated words:

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Law: if
Anna: that
Aaindee: at mine/ I have/ in my possession
Ma: what
tastaAAjiloona: you (plural) seek in a hurry/ demand hurriyingly
Note: the root is Ain-J-L and it means speed and to be in a hurry. TASTaAAJILOON is an action that is being completed or will be completed. It means: the seeking or demanding the object (bihi= in him opinting to what they are demanding) in a hurried manner is happening or will be happening by the subject (second person plural).

Bihi: by him/ With him
Laqudiya: then would have reached conclusion/ end/ point of finish/ completed.
Note: 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. LAQUDIYA is an action that is completed. It means: the mandated object (ALAMRU= the matter/ implement) happened or was completed by an undeclared subject.
Baynee: between me
Wabaynakum: and between you (plural)
waAllahu: and Allah/ while Allah

aAAlamu: more knowledgeable/ more knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. aAALAMU means more knowing or more knowledgeable.
Bialththalimeena: in the unjust/ in the transgressors
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALTHTHALIMEEN 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. ALTHTHALIMEEN are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.

Salaam all and have a great day.

Hussein

6:57

Salaam all,


Qul innee AAala bayyinatin min rabbee wakaththabtum bihi ma AAindee ma tastaAAjiloona bihi ini alhukmu illa lillahi yaqussu alhaqqa wahuwa khayru alfasileena

The Aya says:
Say (O Muhammad): I am upon clear proof from my nurturing Lord while you (plural) declared him untrue. What you are hurriying for is not with me. The steering belongs only to Allah. He separates apart the binding truth and He is the best of the distinguishers.

My personal note:
There are several issues that may require a little detailing. The term “And you declared him untrue” would pose an inquiry into what the “Him” was pointing to. It can certainly point to declaring the clear proof untrue but it also can be pointing to declaring His Lord untrue and both meanings would be correct and therefore applicable.

The other question is “What were they asking for in a hurry?” and this could be many things including asking, in a form of mockery, to receive the punishment that they were warned about, but it can apply to many proofs that they were always demanding.

The end of the Aya is very deep in the terms of “He cuts apart the binding truth, and He is the best of the distinguishers”. It points out something that is one of the basis of human error in judgement and that is mixing truth with falsehood and starting with truth to end in falsehood or hiding the falsehood under a banner of truth. The Aya tells us that Allah always separates the truth from the faslehood and that He is the best at that. It also brings us to a new heightened degree of consciousness of our tendency to mix things up and that we need Allah to help us in distinguishing the two.

Translation of the transliterated words:

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.

Innee: I
Aaala: upon
Bayyinatin: clear proof
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. BYYINA means clear proof or clarifying entity and so on.


Min: from
Rabbee: my 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. RABBEE is nurturing Lord of mine.
Wakaththabtum: while you declared untrue/ and you declared untrue
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KATHTHABTUM is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. KATHTHABTUM is an action that is completed. It means: the action of making an object (BiHI= in him/ the clear proof) untrue happened by the subject (second person plural). In this context, “making the clear proof” means actually declaring it untrue or denying truthfulness or strongly rejecting it .

Bihi: by him/ With him/ in him
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to what they own that they offer for ransom. The Him is pointing to what they were rejecting or declaring untrue and in this case can be either Allah or His message.
Ma: not
Aaindee: at me/ with me
Note: MA AAINDEE would mean: I do not have/ I do not have access to.
Ma: what
tastaAAjiloona: you (plural) seek in a hurry/ demand hurriyingly
Note: the root is Ain-J-L and it means speed and to be in a hurry. TASTaAAJILOON is an action that is being completed or will be completed. It means: the seeking or demanding the object (bihi= in him opinting to what they are demanding) in a hurried manner is happening or will be happening by the subject (second person plural).

Bihi: by him/ With him
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to what they own that they offer for ransom. The Him is pointing to what they were demanding in general.
Ini alhukmu illa: the judgement/ the power to judge or rule/ the steering is not except
Note: the in before the word and the ILLA after serve to limit the term HUKM to only what comes after it. ALHUKMU the root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. ALHUKMU is the steering/ the judgement/ the power to rule and so on.

Lillahi: belongs to Allah
Yaqussu: He cuts apart/ he takes apart/ He separates apart
Note: the root is Qaf-Sad-Sad and it means cutting in concrete as in cutting hair or other things. Concpetually it is also used in telling a story because it is a cutting of the bigger story of life. YAQUSSU is an action that is being completed or will be completed. It means: the cutting apart of the object (Alhaqq= the binding truth) is happening or will be happening by the subject (third person singular pointing to Allah).
Alhaqqa: the binding truth/ the binding right
Note: ALHAQQA is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.

Wahuwa: And He (Allah)
Khayru: best of
Note: the root is 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. KHAYRU means: best of.

Alfasileena: the ones who distinguish/ the ones who make distinction
Note: the root is F-Sad-L and it means what makes the two things or more distinguishable from one another. This can be because of separation or because of joint or change of color or angle and so on. The action is more of distinction. ALFASILEEN are the ones who make distinction or who distinguish and so on.


Salaam all and have a great day.

Hussein

6:56

Salaam all,

Qul innee nuheetu an aAAbuda allatheena tadAAoona min dooni Allahi qul la attabiAAu ahwaakum qad dalaltu ithan wama ana mina almuhtadeena

The Aya says:
Say (O Muhammad): I was forbidden from worshipping those whom you (plural) call upon, short of Allah. Say (O Muhammad): I will not join and follow your desires, I would have gone astray then and not amongst the guided.

My personal note:
I have translated the term AHWA as desires in this section and that covers the meaning. However, the meaning of the term goes beyond desires to any form of bias that we stick to but has no basis to stand on.


The term hawa then carries with it all sorts of considerations where we are always asked, through Taqwwa (consciousness), to question why and what are the basis upon which we hold onto something so dearly? The basis for the Muslims have to be anchored deeply and strongly in the teachings of Allah to us and in the teachings of His messenger (pbuh).

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.

Innee: I
Nuheetu: was forbidden/ was ordered to desist
Note: the root is N-H-Y and it means stopping or ending or desisting. This then takes different form according to the plane of thought of the sentence. NUHEETU is an action that is being completed. It means: the action of asking the object (first person singular) desist or cease what they are doing happenedby the subject (undeclared).

An: that/ to
aAAbuda: worship
Note: the root is Ain-B-D and it means slave or servant. aAABUDA is an action that is being completed or will be completed. It means: the action of making oneself slave is happening or will be happening by the subject. Conceptually, the term of “making oneself a slave” suggests becoming a slave voluntarily to an entity and that is the term used for worship since the main way for a person to make himself or herself a slave of an entity voluntarily is through love of that entity and through being in awe of that entity.
Allatheena: those whom
tadAAoona: you (plural) call upon
Note: the root is D-Ain-Y and it means calling as in calling someone for help or otherwise. TADAAooNA is an action that is being completed or will be completed. It means that the action of calling or calling upon is happening or will be happening by the subject (second person plural) of the object (Aghayra Allah= other than Allah?) .

Min: from
Dooni: short of/ below of
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
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
la attabiAAu: I do not/ will not join and follow
Note: La is for negation of the action to come. ATTABiAAu is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ATTABiAAu is an action that is being completed or will be completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object AHWAAKUM= your desires/ biases) is happening or will be happening by the subject (first person singular).

Ahwaakum: your biases/ airas/ desires
Note: the root is H-W-Y and it means what is between the earth and the sky and that is air and emptiness for the Arabs. Conceptually, it stands for desire because that is associated with air for Arabs. It also can apply to any entity that is not supported by a firm base, including ideas and unsupported biases. AHWAA means airs or biases or desires of. KUM is plural you.

Qad: indeed
Dalaltu: I became lost
Note: the root is Dhad-L-L and it means getting lost as in lost the path or road in concrete terminology. Conceptually, it is used for any form of loosing the path, whether it is the path to a location or to the truth, or to be correct spiritually and so on. The imagery is very strong since loosing the path in the desert can mean near certain death. DALALTU is an action that is completed. It means: the actions of loosing the path, or becoming misguided happened by the subject (first person singular).

Ithan: then
Note: the term QAD DALALTU ITHAN carries the meaning: “Then I would have become lost”
Wama: and not
Ana: I
Mina: of/ from/ amongst
Almuhtadeena: the guided ones
Note: ALMUHTADEENA 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. ALMUHTADEENA are the guided ones.

Salaam all and have a great day.

Hussein

6:55

Salaam all,



Wakathalika nufassilu alayati walitastabeena sabeelu almujrimeena

The Aya says:
As as such, we make the signs clearly distinct and in order that the path of the criminals become clear.

My personal note:

I translated the term nufassilu Al Ayat as “making the signs clearly distinct”. The term nufassil is derived from the root F-Sad-L and it means making a clear distinction between one entity and another. It applies to the joint where it separates one side or the other and in other areas. So, Tafsseel is making it clear which is which. To, me that signifies the ability to distinguish the applications and understandings of the different Ayat.

Often times this term is translated as “Detailing”. It does apply to the term but more in the form of clearly identifying the different parts that need to be identified as separate and distinct, as in the detailing of the work of the builder and so on, rather than spelling every single “detail”.

Translation of the transliterated words:
Wakathalika: and as such
Nufassilu: We detail/ we distinguish
Note: the root is F-Sad-L and it means what makes the two things or more distinguishable from one another. This can be because of separation or because of joint or change of color or angle and so on. The action is more of distinction. NUFASSILU is an action that is derived from the root. The action is being completed or will be completed. It means that the action of distinguitiong or detailing of the object (ALAYATI= the signis)is happening or will be happening by the subject (first person plural).

alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.
Walitastabeena: and in order to become clarified
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. LI means to or in order to. TASTABEENA is derived from the root B-Y-N and it means between. This word then assumes many meanings as separation and distancing between two or more things. It also carries the meaning of clarification between two things. Here, it adopts the meaning of clarification. TASTABEENA is an action that is being completed or will be completed. It means: the action of becoming clear is happening by the subject (third person singular pointing to SABEEL ALMUJRIMEENA= path of the guilty).

Sabeelu: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELA is the flowing water or the path of.

Almujrimeena: the guilty/ the criminals/ the severers of good ties
Note: the root is J-R-M and in concrete it means: harvesting the dates from the tree or separating/severing the dates from the tree. Conceptually, this word then carries many other meaning including a transgression because the transgression/criminal act is a separation or severing of ties with what is appropriate. ALMUJRIMEEN are the ones who sever ties and those are the criminals and the guilty parties.


Salaam all and have a great day

hussein

6:54

Salaam all,


Waitha jaaka allatheena yuminoona biayatina faqul salamun AAalaykum kataba rabbukum AAala nafsihi alrrahmata annahu man AAamila minkum sooan bijahalatin thumma taba min baAAdihi waaslaha faannahu ghafoorun raheemun

The Aya says:
And when those who make themselves safe in our signs come to you (singular) then say: “Peace be upon you (plural). Your nurturing Lord had mandated upon Himself the mercy. That whomever did a bad deed in ignorance, then he repented after that and acted beneficently, then He (Allah) indeed is protectively covering, Merciful”.

My personal note:
The early scholars of Islam commented on the term “did a bad deed in ignorance” and according to the opinion of Ibn Abbas (r) who is considered the translator and first commentator on the Qur’an, the term touches all sins big or small. Because all sins are a product of some form of ignorance.

However, the other important factor is repentance or leaving the sin or intending to leave it and returning to the fold of your Lord. May Allah help us always return to Him no matter how great our sins.

Translation of the transliterated words:
Waitha: and when/ and if and when
Jaaka: came to you (singular)
Note: the root is 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 or plural pointing to ALLATHEENA YUMINOONA= those who made themselves safe, coming up) to the object (KA=singular you)
Allatheena: those who
Yuminoona: make themselves safe/ trust
Note: YUMINOONA is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINOONA is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural).

biayatina: in Our signs
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of. NA means Us or our.
faqul: then Say/ communicate/respond
Note: FA means then or therefore or so. QUL is derived from the root Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: then say or communicate.

Salamun: peace/ dissociation from harm
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.
Aaalaykum: upon you (plural)
Kataba: He wrote/ He mandated
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KATABA is an action that is completed. It means: writing happened by the subject (third person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree or it can be both. In this context it is taking the meaning of mandating or decreeing.

rabbukum: your nurturing Lord
Note: RABBUKUM is derived from the root 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 plural you.
Aaala: upon
Nafsihi: himself
Note: NAFSIHI 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. NAFSI means self of. HI means him.

Alrrahmata: the mercy
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMA is the womb-like mercy.


Annahu: that
Man: whomever
Aaamila: did
Note: the root is Ain-M-L and it means doing or work. aAAMILA is an action that is being completed or will be completed. It means: the action of doing or making happened by the subject (third person singular).

Minkum: of you (plural)/ from you/ amongst you
Sooan: bad deed/ ugly deed/ disliked deed
Note: the root is S-Y-Hamza or S-W-HAMZA and it means hated word or deed. It can also conceptually mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SOOAN is a bad or ugly or disliked deed.
Bijahalatin: in ignorance/ in lack of knowledge
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. JAHALATIN is derived from the root J-H-L and it means lack of knowledge/ ignorannce. JAHALA means ignorance or lack of knowledge.

Thumma: then
Note: it is possible for it to be immediate and also delayed
Taba: He repented/ He ultimately returned (To God)
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABA is an action that is completed. It means: the action of repentance or ultimate return (to God) happened by the subject (third person singular).

Min: from
baAAdihi: after him
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after. HI means him.
Waaslaha: and/including did acts of goodness/ reconciliation/ benefit/ acting beneficently
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ASLAHA 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. ASLAHA is an action that is completed. It means: the action of making fruitfulness and in this context, reconciliation/ fixing what was broken or fissured of any good act, happened by the subject (third person singular).

Faannahu: Then He (Allah)
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORUN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheemun: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.


Salaam all and have a great day.

Hussein

6:53

Salaam all,


Wakathalika fatanna baAAdahum bibaAAdin liyaqooloo ahaolai manna Allahu AAalayhim min baynina alaysa Allahu biaAAlama bialshshakireena

The Aya says:
And as such we tested some of them by some in order that they say: Are those Allah bestowed favor upon from amongst us?! (The response) Is not Allah more knowing of the thankful?!

My personal note:
The Aya points out to how humans are tested through their jealousy and arrogance. The context here is between the ones on whom Allah bestowed favor of making them prophets vs those who rejected their message.

The rejectors of that message would pose their challenge in a sarcastic question, while Allah answers them with a question. The answer is that Allah gives the blessing of His message to those people who are thankful.

It is a message of the importance of being thankful always to Allah.

Translation of the transliterated words:
Wakathalika: and as such/ and like that

Fatanna: We tested/ We severely tested
Note: the root is F-T-N and it means in concrete form, the melting of Gold or silver in order to know the pure from the impure or the true from the fake. Therefore, in abstract, the word suggests an extreme test with hardship in it, or a burn with fire or even taking someone’s eyes with the glitter of the false Gold and silver. Here, it means the severe test that has hardship in it. FATANNA is an action that is completed. It means: the action of testing the object (BaAADAHUM= some of them) happened by the subject (first person plural).
baAAdahum: some of them
Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of. HUM means them

bibaAAdin: by some
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. BaAADIN is derived from the root B-Ain-Dhad and it means part of the whole. BaAADIN means part of or some.
Liyaqooloo: in order to say
Note: LI means to and often carries the meaning of in order to. YAQOOLOO is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLOO is an action that is being completed or will be 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 say or they happen to say or communicate.

Ahaolai: those?!/ are those?!
Manna: He gave a great favor/ He gave a favor that mandates obedience
Note: the root is M-N-N and it means in concrete when the rope looses it’s resistance or becomes broken. This is used when someone’s resistance is weakened, or when someone does a great favor to another so that the recipient feels obliged to listen or obey the donor or a favor that is so great that it humbles the recipient. MANNA is an action that is completed. It means: a great favor was given by the subject (third person singular pointing to God) to the object (alaaayhim= upon them).
Allahu: Allah
AAalayhim: on them/ upon them
Min: from
Baynina: between us
Alaysa: is not?
Allahu: Allah
biaAAlama: indeed more knowledgeable
Note: Bi in this context is there to make emphasis to the word that comes next. aAALAMA is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. aAALAM means more knowledgeable.

Bialshshakireena: in the ones who thank/ are thankful
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALSHSHAKIREEN is derived from the root SH-K-R and it means thanking. ALSHSHAKIREENA are the ones who are thankful or the ones who thank.

Salaam all and have a great day.

Hussein

6:52

Salaam all,


Wala tatrudi allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu ma AAalayka min hisabihim min shayin wama min hisabika AAalayhim min shayin fatatrudahum fatakoona mina alththalimeena

The Aya says:
And do not (O Muhammad) chase away those who call upon their nurturing Lord in the morning and the evening. They seek His face. There is not a thing of their accounting that is upon you, nor a thing of your accounting is upon them so as to chase them away then you become amongst the unjust.

My personal note:
The Aya asks of the prophet (pbuh) not to chase away his followers who are seeking “the face of their Lord”. It continues that what the prophet has to account for is his and what they account for is theirs and therefore there is no reason for him to chase them away and if he did then he would be unjust.
The term “Face of their Lord” is the word that is used. The term is used often to denote one of two meanings or both meanings and more:

1- Gaining the acceptance and approval of their Lord.

2- Seeing the face of their Lord on the day of judgement, just like a lover who is longing to meet his loved one, until they meet face to face one day and that would be their happiest day.

Muslim theologians differed whether God has a face. Early Muslims agreed that Allah has a face but stopped short of giving specifics using the general distinction of “He has a face that is fit for His grandeur without likening it to anything nor denying it’s existance, nor explaining it’s specifics nor playing with the meaning of the word”. Some later muslim scholars had varying degrees of trying to explain “the face” without accepting an actual face.

Conceptually, though the face of an entity is what meets and greets others and so on without having to indulge on the more specific aspects of it and with emphasizing it’s actual existance.

Translation of the transliterated words:
Wala tatrudi: and do not expel/ do not chase away
Note: WALA is a continuation of negation and in this case an order of inhibition. TATRUD is derived from the root TTA-R-D and it means in concrete when the night and day alternate as if they are chasing away each other. It is also used in concrete for the running river as the water pushes the other water away. Conceptually, it is used for expelling or chasing away and it can be used for the chase of the hunt and so forth. In this context, it is used for chasing away or expelling. WALA TATRUDI is an order addressed to a singular. It means: and do not chase away or expel.
Allatheena: those who
yadAAoona: call upon
Note: the root is D-Ain-Y and it means calling as in calling someone for help or otherwise. YADAAooNA is an action that is being completed or will be completed. It means that the action of calling or calling upon is happening or will be happening by the subject (third person plural) of the object (RABBAHUM= their nurturing Lord .

rabbahum: their nurturing Lord
Note: RABBAHUM is derived from the root 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. RABBA is nurturing Lord of. HUM means them.
Bialghadati: in the morning/ by the morning/ with the morning
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALGHADATI is derived from the root Ghain-D-W and it means the beginning of the day. ALGHADATA is the beginning of the day or morning.
waalAAashiyyi: and the evening
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALAAaSHIYYI is derived from the root Ain-SH-Y and it means dimness or vision which could be due to dim lighting or dimness in the vision itself. The word is used for poor vision or night blindness and also for the evening and night when the light is dim and therefore the vision is naturally dim. Basically, it means: when one sees only darkness. ALAAaSHIYYI means the evening or night or any time when the light is dim.

Yureedoona: they want/ seek
Note: the root is R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDOONA is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person plural).
Wajhahu: His face/ His acceptance
Note: the root is W-J-H and it means face. It is used conceptually to mean what meets the eye or what receives others, since the face is what we meet first. WAJHA means face of. HU means Him and points to Allah. Showing the face suggests acceptance since moving the face away points to rejection.

Ma: not
Aaalayka: upon you (singular)
Min: of
Hisabihim: their accounting/ their account
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISABI is the calculation of. The calculation means the end product of an action or the balance of a transaction and so forth. HIM means them. So Hisabihim their accounting/ or their account.

Min: of
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
Wama: and not
Min: of
Hisabika: your account/ your accounting
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISABI is the calculation of. The calculation means the end product of an action or the balance of a transaction and so forth. KA means singular you and points to the prophet (pbuh). So Hisabika means your accounting or your account.

Aaalayhim: upon them
Min: of
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
Fatatrudahum: so you (singular) expel them/ so you chase them away
Note: FA means then or therefore or so. TATRUDAHUM is derived from the root TTA-R-D and it means in concrete when the night and day alternate as if they are chasing away each other. It is also used in concrete for the running river as the water pushes the other water away. Conceptually, it is used for expelling or chasing away and it can be used for the chase of the hunt and so forth. In this context, it is used for chasing away or expelling. TATRUDAHUM is an action that is being completed or will be completed. It means: the action of expelling or chasing away is happening or will be happening to the object (third person plural) by the subject (second person singular)

Fatakoona: so you become/ so you will be
Note: FA means therefore or then or so. TAKOONA is derived from the root K-W-N and it means being. TAKOONA is an action that is being completed or will be completed. Here it is in future sense. It means: The action of being will happen by the object (second person singular). It therefore means: you become or you will be.
Mina: from/ amongst
Alththalimeena: the unjust
Note: the root is 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. ALTHTHALIMEEN are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.


Salaam all and have a great day.

Hussein

6:51

Salaam all,


Waanthir bihi allatheena yakhafoona an yuhsharoo ila rabbihim laysa lahum min doonihi waliyyun wala shafeeAAun laAAallahum yattaqoona

The Aya says:
And warn by him (what was inspired to you) those who fear that they will gathered towards their nurturing Lord. They have no guardian nor intercessor short of Him. Perhaps they will act consciously.

My personal note:
The word ANTTHIR is translated as warn. It is a term that is used to warn and inform at the same time that warned can become safe if acted properly. So although it is a warning, it is also a path to safety. That is why it is followed by the statement " those who fear that they be gathered towards their Lord". As if to reassure them that they can do something to ease their fear and that is acting in Taqwa= consciousness of their Lord.

The end of the Aya does emphasize two points and that is there is no guardian short of Allah and that intercession is also through God. This statement does not negate intercession completely but it emphasizes that intercession, if it is to occurr, it will be through God’s blessing and approval and not any other way.

Translation of the transliterated words:
Waanthir: and warn
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. Anthir is derived from the root N-TH-R and it means self imposed 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. ANTHIR is an order addressed to a singular. It means: warn.

Bihi: by him/ With him
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to what they own that they offer for ransom. The Him is pointing to what is inspired towards Muhammad.
Allatheena: those who
Yakhafoona: fear
Note: the root is KH-W-F and it means fear. YAKHAFOON is an action that is being completed or will be completed. It means: the action of fearing is happeneing or will be happening by the subject (third person plural).

An: that
Yuhsharoo: they will be gathered
Note: the root is Ha-SH-R and it means gathering. One concrete meaning of the word is small creatures of the land as the insects. The relationship is the fact that they gather in big numbers in one place as to eat and so forth. YUHSHAROO is an action that is being completed or will be completed. It means: the action of gathering the object (third person plural) in one place is going to be made to happen by an undeclared subject.

Ila: to/ towards
Rabbihim: their nurturing Lord
Note: RABBIHIM is derived from the root 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.
Laysa: not
Lahum: to them/ belong to them
Min: from
DooniHI: short of/ below of
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. HI means him and points to Allah.

waliyyun: guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYUN is either the one who is a guardian or the one who receives guardianship of another or both. In this context, guardian is the one that applies.
Wala: nor
shafeeAAun: interceder/ recommender
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). SHAFeeAAuN is the one who intercededs on behalf of another.

laAAallahum: perhaps they
yattaqoona: act consciously/ act in consciousness of Allah
Note: the root is W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. YATTAQOON is an action that is being completed or will be completed. It means: the action of acting consciously is happening or will be happening by the subject (third person plural)

6:50

Salaam all,


Qul la aqoolu lakum AAindee khazainu Allahi wala aAAlamu alghayba wala aqoolu lakum innee malakun in attabiAAu illa ma yooha ilayya qul hal yastawee alaAAma waalbaseeru afala tatafakkaroona

The Aya says:
Say (O Muhammad): I do not say to you (plural) I have Allah’s stores nor do I know the unperceived nor do I say to you (plural) that I am an angel. I merely join and follow what is inspired towards me. Say (O Muhammad): is the blind and seeing at the same level? Why do they not contemplate?!

Translation of the transliterated words:
I translated the word KHAZAIN as stores. Here I use the term store as “the entity where things are stored” and the things that are stored include things that are material as well as knowledge and so on. So, the term encompasses the riches that come first in mind as well knowledge and so on.

The Aya ends with a question that suggests a known answer and that is that the seeing and the blind are not on the same level. In this case, the comparison is between the person that sees the signs from Allah and follows them with the one who refuses to see them and rejects them. This theme comes often and related to it is the comparison between light and darkness since the light is what makes us see clearly while the darkness makes vision difficult or impossible.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
la aqoolu: I do not say/ communicate
Note: LA is for negation of the action. AQOOLU is derived from the root Qaf-W-L and it means saying or communicating. AQOOL is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (first person singular).

Lakum: to you (plural).
Aaindee: at mine/ I have/ in my possession
Khazainu: vaults of/ storages of/ stashes of
Note: the root is KH-Z-N and it means stashing or storing or putting entities in the vault and so on. Conceptually, it can point to something that is hidden and not many people know about it and also to what is stored and is precious and so on. KHAZAINU means vaults of/ Stashes of or storages of. This could be something material and it also could be in the form of knowledge and wisdom that is hidden from most.
Allahi: Allah

wala aAAlamu: nor do I know/ including I do not know
Note: WALA gets the meaning of nor or including not. aAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. aAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (alghayba= the unperceived) for fact is happening or will be happening by the subject (first person singular pointing to Muhammad pbuh).

Alghayba: the unperceived
Note: ALGHAYBA is derived from the root GH-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBA here means the unperceived.

wala aqoolu: nor do I say/ communicate
Note: WALA takes the meaning of nor. AQOOLU is derived from the root Qaf-W-L and it means saying or communicating. AQOOL is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (first person singular).
Lakum: to you (plural).
Innee: that I
Malakun: an angel
Note: the root is L-Hamza-K and it means to convey a message for the verb and angel or messenger for the noun. MALAKUN means an angle. It was not however used to point to human messengers.
In: merely

attabiAAu: I make myself join and follow/ I follow for myself
Note: the root is T-B-Ain and it means following footsteps or join and follow footsteps. T\ATTABiAAu is an action that is being completed or will be completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (ma youha ilayya= what is inspired towards me) is happening or will be happening by the subject (first person singular).
Illa: nothing but/ if not/ except
Ma: what
Yooha: is inspired
Note: YOOHA is derived from the root W-Ha-Y and it means communication that is of subtle nature or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. YOOHA is an action that is being completed or will be completed. It means the action of communicating with the object (Ilayya= to me) is happening or will be happening by an undeclared subject.

Ilayya: to me/ towards me

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
hal yastawee: do they level?/ do they become similar?
Note: HAL is pointing that this is a question. YASTAWEE is derived from the root S-W-Y and it means balance or equality. YASTAWEE is an action that is being completed or will be completed. It means: the action of balancing between the subjects (ALaAAMA WAALBASEER= the blind and the seeing) is happening or will be happening. HAL YASTAWEE is a question of whether the two are balanced and equal or not.
alaAAma: the blind
Note: the root is Ain-M-Y and it means blindness. ALaAAMA is the blind person.

Waalbaseeru: and the seeing
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALBASEER is derived from the root B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. ALBASEERUN means the seeing.

Afala: so why not? So do you (plura) not?
Tatafakkaroona: think/ contemplate
Note: TATAFAKKAROON is derived from the root F-K-R and it means thinking and thought and contemplation. TATAFAKKAROON is an action that is being completed or will be completed. It means: the action of making oneself contemplate or think is happening or will be happening by the subject (second person plural).

Salaam all and have a great day.

Hussein