10:2

 

10:2

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ قَالَ الْكَافِرُونَ إِنَّ هَـذَا لَسَاحِرٌ مُّبِينٌ

Akana lilnnasi AAajaban an awhayna ila rajulin minhum an anthiri alnnasa wabashshiri allatheena amanoo anna lahum qadama sidqin AAinda rabbihim qala alkafiroona inna hatha lasahirun mubeenun

The aya says:

Was it strange/ unprecendeted for the people, that We inspired to a man amongst them that warn the people and give glad tidings to those who attained faith that they have a foothold of truth at Their Lord’s?  The rejecters said: “This one is indeed a self-evident magician/ trickster”

 

My personal note:

This is a Rhetorical question that it is not strange or unusual or unprecedented to come with a message like this.  After all, all messengers came with the same message of warning for those who need to take heed and reassurance for those who are on the right path or are working to be on it or to stay on it to the best of their knowledge, potential and ability.

 

Translation of the transliterated words:

 

Akana: has it been? Was it?

Note: AKANA is in the form of a question.  It is derived from the root K-W-N and it means being.  KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular).  AKANA with a question in it means:  Has it been? Was it?

Lilnnasi: to the people/ for the people

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

 

AAajaban: strange/ unusual

Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times.  AAaJABAN means strange or unusual.

An: that

Awhayna: We inspired/ We subtly communicated/ We whispered

AWHAYNA is derived from the root W-Ha-Y and it means communication that is of subtle nature/ whispering or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. AWHAYNA is an action that is completed. It means the action of communicating with the object (Ila rajulin= to a man) happened by the subject (first person plural).

 

Ila: to/ towards

Rajulin: A man/ a person

Note:  the root is R-J-L and it means legs or feet. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth.  RAJULIN means a man/ a person

Minhum: from amongst them

An: to/ that

Anthiri: warn/ alert

Note: ANTHIR is derived from the root N-TH-R and it means self-conditioned consequence. This means that a person will say that I will do this if this happened or that a person will have a consequence happen to him/her if another event happened. It also carries with it the ability to avoid the consequence if made adjustments.  ANTHIRI is an order or a request addressed to a singular.  It means: warn or alert

 

Alnnasa: the people/ the society

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

 

Wabashshiri: and bring glad tidings

Note: WA is a connector between two issues and in here serves as a contrast between two issues the warning and the glad tidings.  BASHSHIRI is derived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. BASHSHIR is an order or request addressed to an individual and this individual is the prophet (pbuh).  It means: give glad tidings

 

Allatheena: those who

Amanoo: made themselves safe/ attained faith

Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.

 Anna: that

Lahum: to them belongs

Qadama: a foot of/ a step forward of

Noe: the root is Qaf-D-M and it means foot or the step forward. This is used conceptually in many occasions to point to moving forward or forwarding something and so on. 

Sidqin: truth/ truthfulness

Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word.  SIDQIN means truth or truthfulness.

AAinda: at

Rabbihim: their lord’s/ Their nurturing lord’s

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

 

Qala: said/ they said

Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or responded or communicated. 

 

Alkafiroona: the rejecters

Note: ALKAFIROON is derived from the root  K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it.  This is then used conceptually for many purposes as in discarding and rejecting as well as burying.  ALKAFIROONA are the ones who reject the truth or discard it.

 

Inna: indeed

Hatha: that

Lasahirun: magician/ wizard/ trickster

Note:  LA is for emphasis.  SAHIR is derived from the root S-Ha-R and it means to make things look other than what they are and that includes deception and magic as well. SAHAR is one of the concrete terms and it points to the predawn time. The relationship between magic and that time may be because one can see things as other than what they really are in that time.  LASAHIRUN means indeed a magician/ illusionist/ deceptor.

mubeenun: making clear/ clarifying/ self evident

Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense.  In this context, NATHEERUN MUBEEN carries the meaning of self evident warner who also makes things clear for all to see.

 

Salaam all and have a great day

Hussein

 

 

 

10:1

10:1

الر تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ

 

Aliflamra tilka ayatu alkitabi alhakeemi

 

The Aya says:

Alif Lam Ra.  These are the signs/ statements of the wise book

 

My personal note

I left the first three letters as they were and just spelled them the way they are read when reciting the Qu’an.  I did translated Al Kitab Al Hakeem as the wise book.  It could be translated as the book of wisdom.  And since Hakeem is defined as the entity that makes decisions according to the best use of what is available then the Al Kitab Al Hakeem points that the book has the best decisions and implementations but also guides us to the best decisions and implementations.

 

Translation of the transliterated words:

Aliflamra: A-L-R

Note:  this is a beginning with the letters A and L and R and spelling them by their names Alif for the A, LAM for the L and RA for the R.  This form of beginnings of some chapters of the Quran is relatively common and the significance of those letters is up to Allah.

Tilka: those

Ayatu: signs of/ statements of

Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYAU means signs of and in the context of the Qur’an it points to the sentences and statements.   

 

Alkitabi: the book

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. ALKITABI 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.

 

Alhakeemi: the wise

Note: the root 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. ALHAKEEM means the wise or the steering. The steering means the entity that steers in the best way

 Salaam all and have a great day

Hussein

 

 

 

9:129

Salaam all

9:129

فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

 

Fain tawallaw faqul hasbiya Allahu la ilaha illa huwa AAalayhi tawakkaltu wahuwa rabbu alAAarshi alAAatheemi

 

The Aya says:

And so if they  move away then say (O Muhammad):  Allah is enough for me to count on.  He is the only one worthy of worship.  Upon Him I entrust my matters and He is the lord of the great throne/ barrier.

 

My personal note:

The Aya has some really important messages.  It reminds us that the only one to count on is Allah and that we entrust our matters to Him in things that are out of our control

 

This is also the end of this Sura/Chapter and such a beautiful ending as well.

 

Translation of the transliterated words:

Fain: so if

Tawallaw: they left/ they moved away

Note:  TAWALLAW is derived from the root W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALI is either the one who is a guardian or the one who receives guardianship of another or both. TAWALLAW is an action that is being completed or will be completed. It means: the action of directing oneself is happening or will be happening by the subject (third person plural).  In his context it points to physically leaving the presence of the prophet upon him be peace.

 Faqul: then say

Note: FA means then or therefore or so.  QUL is derived from the root Qaf-W-L and it means saying in any way possible. QUL is an order addressed to a singular.  It means: say/ respond.

Hasbiya: enough for me/ my best calculation

Note: the root is Ha-S-B and it means calculating from all the aspects of it.  HASBIYA means enough/ appropriate calculation.

Allahu: Allah

La: 

Ilaha: one worthy of worship

Note: the root is Hamza-L-H and it means worthy of worship.  ILAHA is one worthy of worship.

Illa: except/ if not

Huwa: He/ Him

AAalayhi: upon Him

Tawakkaltu: I entrusted myself

Note:  TAWAKKALTU is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another.  WAKEEL is the person who is guardian or guarantor.  TAWAKKALTU is an action that is completed. It means: the action of entrusting oneself by the subject (first person singular). 

 

Wahuwa: and He

Rabbu: lord of/ lord and nurturer of/ nurturing lord of

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

alAAarshi: the throne/ the outermost barrier
Note: the root is Ain-R-SH and it means arbor or the canopy of the tree in concrete and it is used to mean anything that is above other objects and casts shade on them including the roofs and ceilings of houses and buildings. It is also used for throne of a king because it usually is a barrier where the king is above it while the rest are below it. ALAAaRSHI in this context means the throne with that being the outermost end of the creation and being a separation between God and His creation.

alAAatheemi:  the great

Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. ALAAaTHEEM means the great.

Salam all and have a great day

Hussein

 

9:128

9:128

 

لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ

Laqad jaakum rasoolun min anfusikum AAazeezun AAalayhi ma AAanittum hareesun AAalaykum bialmumineena raoofun raheemun

 

The aya says:

Indeed, came to you (plural) a messenger from amongst you.  Your hardship is hard on him. He deeply cares for you.  For the faithful, he is tenderly loving, merciful/ gracious.

 

My personal note:

This Aya is full of tenderness and contrasts with the beginning of this chapter that is   certainly firm.  Above all, this verse gives us the Qur’anic view what makes a great leader.  He/She has to be emotionally present and engaging with the people.  His/ her main priority is the well being of those around them.

 

This Aya reminds us of the love, tenderness and deep care that the Prophet Muhammad for his people and all humanity.  This is what made him a great leader.

 

Translation of the transliterated words:

Laqad: indeed

Jaakum: came to you

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 rasoolun=messenger/ envoy) to the object (KUM= plural you).

 

Rasoolun: a messenger/ an envoy

Note:  RASOOLUN 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.  RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.  RASOOLUN means a messenger or an envoy.

Min: from

Anfusikum: yourselves/ one of you

Note: ANFUSIKUM is derived from the root N-F-S and it means to breath but is extended to mean self since the self-breathes and that defines her existence. ANFUSI is a noun that is derived from this root and it means Selves of. KUM means plural you. In this context it means one of you.

 

AAazeezun: hard/ important/ solid/ effective

Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep or cause the earth to erode. It is used for entities that are strong and defeat pressure, basically the combination of strength and dominance.

 

AAalayhi: upon him

Ma: what

AAanittum: you went through hardship

Note: the root is Ain-N-T and it means hardship or what leads to hardship of actions and so on.  AAaNITTUM is an action that is completed.  It means the action of falling into hardship happened to the subject (second person plural).

Hareesun: very caring

Note: the root is Ha-R-Sad and it means to want something or someone very much.  In this context it means to care for something too much and so on. 

AAalaykum: upon you/ plural

Bialmumineena: in the faithful/ for the faithful

Note: BI signifies an attachment or close linkage between what is before and what is after it.  In a Verbal sentence it can mean attachment to the action or to the subject as it does the action.  This attachment can then signify many things according to the verb and to the sentence and so on.  ALMUMINEENA 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.  ALMUMINEENA means: those who make themselves safe.

 

Raoofun: lovingly merciful/ tenderly loving

Note: the root is R-Hamza-F and it means mercy with love.  In general it is used for tender touch with love. RAOOFUN means merciful and loving at the same time.

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

9:127

Salaam all

9:127

وَإِذَا مَا أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَى بَعْضٍ هَلْ يَرَاكُم مِّنْ أَحَدٍ ثُمَّ انصَرَفُواْ صَرَفَ اللّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُون

Waitha ma onzilat sooratun nathara baAAduhum ila baAAdin hal yarakum min ahadin thumma insarafoo sarafa Allahu quloobahum biannahum qawmun la yafqahoona

The Aya says:

And when a chapter is descended, some of them look at each other: “Is anyone watching you?” and then they move away.  Allah moved away their hearts because they are people that do not contemplate.

 

My personal note:

The Aya paints the way they react when a new chapter is revealed.  It shows people with affliction in their hearts as reacting with suspicion and paranoia and wanting to get away with things.

 

Translation of the transliterated words:

 

 

Waitha: and when

Ma: what

Onzilat: sent down

Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay.  ONZILAT is an action that is completed. It means: the action of making the object (Sooratun= a chapter) arrive or making it descend happened by an undeclared subject subject

 

Sooratun: a chapter/ an enclosure

Note: SURA is the feminine of SUR which means Wall that encloses something and the root is S-W-R. SURA is used for passages of the Qur’an and not only Chapters of the Qur’an. The relationship with WALL is the fact that the SURA is well enclosed and somewhat complete in itself.

 

 

Nathara: looked/ watched

Note: NATHARA is derived from the root 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 or given time. NATHARA is an action that is completed. It means: the action of watching/ observing/ seeing happened by the subject (third person plural).

baAAduhum: 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

 

Ila: to/ towards

baAAdin: some

Note: the root is B-Ain-Dhad and it means part of the whole. BaAADIN means some. 

 

Hal: beginning of a questioning statement

Yarakum: see you (plural)

Note: YARAKUM is derived from the root R-Hamza-Y and it means viewing or seeing. YARAKYM is an action that is being completed or will be completed. It means: the action of seeing the object (KUM= plural you) is happening or will be happening by the subject (third person plural)

 

Min: of

ahadin: anyone/ a one

Note: the root is W-Ha-D and it means one.  AHADIN means a one or anyone

 

Thumma: then

Insarafoo: they moved away/ they distanced themselves

Note: the root is Sad-R-F and it means moving away from an entity.  In concrete, it can be used for the movement of wind from one place to another.  It can be used for exchanging money through getting rid of one form of currency for another.  INSARAFOO is an action that is completed.  It means: the action of moving away or being moved away happened by the subject (third person plural).

 

Sarafa: He Moved away

Note:  the root is Sad-R-F and it means moving away from an entity.  In concrete, it can be used for the movement of wind from one place to another.  It can be used for exchanging money through getting rid of one form of currency for another.  SARAF is an action that is completed.  It means: the action of moving away the object (Quloobahum= their hearts and minds) happened by the subject (third person singular pointing to Allah)

Allahu: Allah

Quloobahum:  their hearts/ hearts and minds/ and their insides
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBA are hearts and minds of or thoughts and emotions of. HUM means them.

Biannahum: by them being

Note: BI in here points to causation of the action or why the action happened.  ANNAHUM means them or their matter and so on.

qawmun : a people

Note: QAWMUN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMUN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.  

 

la yafqahoona:  they do not think/ contemplate/ reflect

Note: LA is for negation of the action.  YAFQAHOON is derived from the root F-Qaf-H and it means understanding at a deeper level and perhaps to be able to critically think or link things together. In Islamic scholarly circles we have two forms of scholars.  YAFQAHOON is an action that is happening or will be happening.  It means: the action of thinking deeply/ reflecting contemplating is happening or will be happening by the subject (third person plural).  This action is negated by the LA that preceded it.

 

 Salaam all and have a great day

Hussein