10:5

 Salaam all

10:5

 

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ

Huwa allathee jaAAala alshshamsa diyaan waalqamara nooran waqaddarahu manazila litaAAlamoo AAadada alssineena waalhisaba ma khalaqa Allahu thalika illa bialhaqqi yufassilu alayati liqawmin yaAAlamoona

 

The Aya says:

He made the sun a source of light and the moon cool light and set it’s limits in stages in order that you (plural) know the number of the years and the calculation.  Allah did not create this except by the binding right.  He details the signs to people who know/ pursue knowledge

 

My personal note:

The word NOOR which is used for the moon is derived from the root N-W-R.  This root has one derivative NAR for fire and NOOR for light without heat.  So, the Aya is contrasting the light with heat from the sun to the light without heat for the moon.

 

The Aya brings about that the stages of the moon and the sun are tools for our calculation of many things including time and therefore anchoring time to place and so on.

The end of the Aya talks about people who YaAALAMOON.  The term is derived from the root Ain-L-M which points to knowledge of facts.  The term YaAALAMOON points to an action that is happening or will be happening.  In a sense it points to people who know and are always pursuing knowledge of facts.  This is a sign of a true believer.  He or she are in pursuit of knowledge of facts and not scoring points or distortions.

 

Translation of the transliterated words:

Huwa: He

Allathee: Who/ one Who

jaAAala: made/ formed/ transformed

Note: JaAAaLA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists or that has not existed yet. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLA is an action that is completed. It means: the action of forming or transforming the object (Alshshamsa= the sun) by the subject (first person singular pointing to Allah).

Alshshamsa: the sun

Note: ALSHHAMSA is derived from the root SH-M-S and it means sun. ALSHSHAMSA is the sun.

Diyaan: light/ source of light

Note: the root is Dhad-W-Hamza and it means lighting or initiating light.  DIYAAN means a source of light or initiator of light.

Waalqamara: and the moon

Note: WA here is for contrasting two things that are different.  ALQAMARA means the moon.

Noran: light

Note: the root is N-W-R and it means light or lighting.  The derivatives of this root are NAR for fire and NOOR for pure light as in without heat and so on. Noor in this context points to passive light.

Waqaddarahu: and He set its limits

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 can also be understood as contrasting two things and can be a simple addition.  QADDARAHU is derived from the root 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.  QADDARA is an action that is completed.  It means: the action of setting limits or measuring of the object (HU= him pointing to the moon) is completed by the subject (third person singular pointing to Allah)

Manazila: locations/ stages/ stops

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.  MANAZIL are the places and times of descent or arrival or stops on the root and so on.  In this context it points to the stages of the moon.

litaAAlamoo: in order that you (plural) know

Note: LI means to or in order to.  TaAALAMOO is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts.  TaAALAMOO is an action that is being completed or will be completed.  It means: the action of knowing is happening or will be happening by the subject (second person plural).

AAadada: number of/ count of

Note: the root is Ain-D-D and it means counting. Conceptually, it takes the meaning of counting in addition to preparing what is needed because this includes counting. 

Alssineena: the years

Note:  ALSSINEEN is derived from the root S-N-N and it means in concrete tooth or teeth. This word also takes many other meanings that are related in different words to the concrete. One of the meanings is aging and years, probably because the teeth change little with years and last long even after death. It is also used to mean the action that is repeated identically very much as the teeth chew identically through the years. In this context Sineen is for years 

Waalhisaba: including/ and the counting/ mathematics/ calculations

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 can also be understood as contrasting two things and can be a simple addition.  ALHISABA is derived from the root Ha-S-B and it means calculating from all the aspects of it. ALHISAB means the calculation/ mathematics/ the counting.

 

Ma: not

Khalaqa: created

Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well.  KHALAQA is an action that is completed. It means: the action of creating or shaping happened by the subject (third person singular).

Allahu: Allah

Thalika: that

Illa: except/ if not

Bialhaqqi: by the binding right/ the binding truth

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

 

Yufassilu: He details/ He designates

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. YUFASSILU is an action that is derived from the root. The action is being completed or will be completed. It means that the action of distinguishing or detailing of the object (ALAYATI= the signis)is happening or will be happening by the subject (third person singular).
alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.

Liqawmin:  to a people

 

Note: LI means to. QAWMIN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMIN 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.

yaAAlamoona: they know/ happen to know
Note: YaAALAMOONA is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMOONA is an action that is being completed or will be completed. It means: the action of knowing the object (not mentioned) for fact is happening or will be happening by the subject (third person plural). LIQAWMIN YaAALAMOONA has the meaning of people who know, or people who search for facts.

 

Salaam all and have a great day

Hussein

 

10:4

 

10:4

إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا وَعْدَ اللّهِ حَقًّا إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِينَ كَفَرُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْفُرُونَ

Ilayhi marjiAAukum jameeAAan waAAda Allahi haqqan innahu yabdao alkhalqa thumma yuAAeeduhu liyajziya allatheena amanoo waAAamiloo alssalihati bialqisti waallatheena kafaroo lahum sharabun min hameemin waAAathabun aleemun bima kanoo yakfuroona

 

The Aya says:

Towards Him you all will return.  A binding promise from Allah.  He is the one who initiates the creation then He returns it in order that he rewards those who attained faith and did good deeds by fairness.  And for those who rejected, belongs to them drink of heat and painful suffering by what they used to reject.

 

My personal note:

It is important to point out that the fairness here means that the reward is at least equal to the action but probably much greater.  It is a rule of the Qur’an that the reward is always much greater than what was given while the punishment is either less or at most equal to the sinful act.

 

Translation of the transliterated words:

Ilayhi: to Him/ towards Him

marjiAAukum: your return

Note: the root is R-J-Ain and it means returning. MARJiAAuKUM is place and time of the return or just the return at a designated place or time.

jameeAAan: all/ collectively

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

waAAda: promise of

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

Allahi: Allah

Haqqan: binding truth/ binding right

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

Innahu: He indeed

Yabdao: initiates

Note: the root is B-D-hamza and it means the beginning of the matter or the initiation of it or the start of it.  YABDAO is an action that is being completed or will be completed.  It means: the action of initiating or starting the object (ALKHALQA- the creation) is happening or will be happening by the subject (third person singular). 

 

Alkhalqa: the creation/ the creating

Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well.  ALKHALQA is the act of creation and it also can point to the product of that act.  So, it can me the creating or the creation.

 

Thumma: then

yuAAeeduhu: He returns it/ He brings it back

Note: YuAAeeDUHU is derived from the root Ain-W-D and it means repeat. It can also mean return since the return is a repetition of previous position. YuAAeeDUHU is an action that is being completed or will be completed. It means: the action of repetition or returning of the object (HU=him/ the creation) is happening or will be happening by the subject (third person singular)

Liyajziya: so that He re-compensate/ So that He rewards

Note: Li means so or therefore or in order to.  YAJZIYA is derived from the root J-Z-Y and it means compensation for action that can be good or bad.  In this context, it is good.  YAJZIYA is an action is happening or will be happening.  It means the action of re-compensating or rewarding (in this context) the object (allatheena Amanoo= those who attained faith) is happening or will be happening by the subject (third person singular pointing to Allah).

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.

 

waAAamiloo: including did/ and did

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 can also be understood as contrasting two things and can be a simple addition.  The context of the sentence decides which is to be understood.  This context points to inclusion with additional emphasis or reminder of close association.  AAaMILOO is derived from the root Ain-M-L and it means doing or work. AAaMILOO is an action that is completed.  It means: the action of doing or happened by the subject (third person plural). 

 

Alssalihati: the good deeds/ the acts of benefit

Note: ALSSALIHATI 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.  ALSSALIHATI then here are the acts of righteousness/ good deeds and deeds of benefit.

 

Bialqisti: by the fairness/ with the fairness

Note: Bi denotes that what comes after is a tool and/or an object of the action that was mentioned. If it is an object of the action then it makes it stronger. ALQISTI is derived from the root Qaf-S-TTA and it means portioning. Some derivatives of this root give the meaning of just and fair portioning and others not. ALQISTI in this context points to fair reward.   This fair reward is much more than what is deserved.

Waallatheena: and as for those who

Note:  WA here for initiation of a linked sentence and it plays a role of contrasting one with the other.  Allatheena means those who.

Kafaroo: who rejected

Note: the root is 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.  KAFAROO is an action that is completed.  It means: the action of rejection happened by the subject (third person plural).

Lahum: belongs to them

Sharabun: drink

Note: the root is SH-R-B and it means drinking.  SHARABUN means drink or whatever we drink as sustenance.

Min: of/ from

Hameemin: heat/ scalding

Note: the root is HA-M-M and it means in one of it’s concrete meanings the hot water. This is then conceptually used to mean closeness at times, heat at others and nearing the time of finishing a matter or death. In this context, it is pointing to heat or hot water as in scalding water. HAMEEM in this context is the hot water that scalds.

waAAathabun: and suffering

Note: WA here means addition or inclusion.  AAaTHABUN is derived from the root 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.

 

Aleemun: painful

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

 

bima: by what

Note: BI signifies an attachment or close linkage between what is before and what is after it.  In a Verbal sentence it can mean attachment to the action or to the subject as it does the action.  This attachment can then signify many things according to the verb and to the sentence and so on.  In this sentence it signifies tools of why they were taken.

 

kano: they were/ they used to

Note: the root is K-W-N and it means being.  KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural).  This in turn means: they were/ they happened to be.

 

Yakfuroona: to reject

Note: the root is 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.  YAKFUROONA is an action that is being completed or will be completed.  It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) is happening or will be happening by the subject (third person plural).

 

 Salaam all and have a great day

Hussein

 

10:3

 

10:3

إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الأَمْرَ مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ

Inna rabbakumu Allahu allathee khalaqa alssamawati waalarda fee sittati ayyamin thumma istawa AAala alAAarshi yudabbiru alamra ma min shafeeAAin illa min baAAdi ithnihi thalikumu Allahu rabbukum faoAAbudoohu afala tathakkaroona

 

The Aya says:

Indeed, your nurturing Lord is Allah who created the heavens and the earth in six days (time cycles) then He Self positioned above the Throne/ great barrier.  He manages the matter.  There is no advocate except after His permission.  This is your nurturing Lord therefore worship Him.  Why don’t you (plural) remind yourselves?!

 

My personal note:

The word that is used to mean days is AYYAM and that is the plural of Yaum which means a full cycle of day and night.  The Qur’an is clear that the “days” of creation do not have to be the same as the days that we know.  The Qur’an clarifies that the days at Allah are of different lengths.  So, while the translation of days is appropriate, it should be understood as a cycle of time (like a dark and light cycle of some sort) rather than a day as we know it.

 

The word that is translated as throne is ARSH and is used for thrones of kings and is more importantly understood as a barrier that separates what is above from what is below.  So, the most important significance is that Allah is separate from His creation.  This separation does not have to mean lack of awareness or interest concern for those below.  It does mean that Allah is distinct from His creation.

 

Translation of the transliterated words:

 

Inna: indeed

Rabbakumu: your Lord/ your nurturing Lord

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

Allahu: Allah

Allathee: the one who

Khalaqa: created

Khalaqa: He created

Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well.  KHALAQA is an action that is completed. It means: the action of creating or shaping happened by the subject (third person singular).

 Alssamawati: the aboves / the heavens/ the beyond the earth

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

waalarda: and the earth

Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture.  WA is often translated as an addition (and), but inclusion probably covers the meaning a little better.  In here it plays a role of contrasting two things.  ALARDA is derived from the root Hamza-R-Dhad and it means earth or land.  ALARDA is the earth/ the land.

 

 Fee: in/ on

Sittati: six

Note: SITTATI means six.

Ayyamin: days/ time cycles

Note: AYYAWMIN is derived from the root Y-W-M and it means day or a full time cycle. YAWM means a day or a time cycle.  AYYAMIN means days.  It is understood from other verses of the Qur’an that those days are not the same as what we know as days.  They are time cycles that are not the same or the same length as the days that we know.

 

Thumma: Then

Istawa: He Self-situated Himself/ He self-balanced

Note: the root is S-W-Y and it means position of balance or equality.  IstawA is and action that is completed.  It means that the action of being self balanced or situated happened by the subject for the subject (3rd person singular)

AAala: above// on

alAAarshi: the throne/ the barrier between above and below

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 or the vast majority of them

Yudabbiru: He manages/ He takes the matter to conclusion

Note: the root is D-B-R and it means the end of an entity in a conceptual manner. This could be the behind of the entity or it could be the conclusion of a matter or business and so forth. YUDABBIRU is an action that is happening or will be happening.  It means: the action of managing or taking the object (Al AMRA= the matter/ the order) to conclusion is happening or will be happening by the subject (third person singular pointing to Allah)

Alamra: the issue/ the matter

Note: ALAMRA is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  ALAMRA is the order or the implementation of His or both at the same time.  In this context, it points to the implementation or matter of decision that is coming to being into effect.

Ma: not

Min: of/ from

shafeeAAin: intercessor/ advocate

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). SHAFeeAAiN  is an interceder on behalf of someone or an advocate on behalf of someone.

Illa: except/ if not

Min: from

baAAdi: His permission

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.

 

Ithnihi: His permission/ His consent

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

Thalikumu:  that to you (plural you)

Allahu:  Allah

Rabbakumu: your Lord/ your nurturing Lord

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

 

 faoAAbudoohu: therefore, worship Him/ Therefore humble yourselves to Him

Note: Fa means then or therefore or so.  oAABUDOOHU is derived from the root  Ain-B-D and it means slave or servant.  The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on.  Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above.  It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity.  oAABUDOO is an order or a request addressed to a group.  It means: Worship or humble yourself to the object (HU=HIM)

Afala: why not

Tathakkaroona:  remind yourselves/ mention to yourselves

Note: the root is TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. TATHAKKAROON is an action that is being completed or will be completed. It means: the action of reminding and mentioning to oneself is happening or will be happening by the subject (Second person plural).

 Salaam all and have a great day

Hussein

 

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