11:57

 Salaam all

11:57

فَإِن تَوَلَّوْاْ فَقَدْ أَبْلَغْتُكُمْ مَّآ أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّي قَوْماً غَيْرَكُمْ وَلاَ تَضُرُّونَهُ شَيْئاً إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ 

fa-in tawallaw faqad ablaghtukum mā ur`sil`tu bihi ilaykum wayastakhlifu rabbī qawman ghayrakum walā taḍurrūnahu shayan inna rabbī ʿalā kulli shayin ḥafīẓun

 

The Aya says:

So if you (plural) ignore then I have delivered clearly to you what I was sent to you for, and my nurturing lord will replace you by other people and you will not cause him any harm.  Indeed, my nurturing lord is upon everything thing aware.

 

My personal note:

Here, Huud is letting them know of him doing his job and the rest on them.  He reminds them that Allah will replace them with others.  That Allah is not only aware of all that happens.

 

Translation of the transliterated words:

fa-in: So if

tawallaw: you (plural) turn away/ ignore/ reject

Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardian and protégé relationship where the protégé follows the guardians leadership and the leader protects them.  TAWALLAW is an action that is being completed or will be completed.  It means: the action of following own direction is happening or will be happening by the subject (second person plural).  In this context it points to following a direction other than the path of Allah.

 Faqad: So

Ablaghtukum: I have delivered to you (plural)/ I informed you/ I communicated clearly to you).

Note: the root is B-L-GHain and it means in concrete a child that became adult and therefore reached maturity. conceptually, it is used for language that is mature and clear as well as for anything that reached it’s intended design. ABLAGHTU is an action that is completed.  It means: the action of delivering or communicating to the object (KUM= plural you) happened by the subject (first person singular)

Mā: what

ur`sil`tu: I was sent/ I was envoyed

Note: the root is 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. URSILTU is an action that is completed.  It means: the action of sending the object (first person singular) Happened by an undeclared subject.

 

Bihi: of it/ in him/ with

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.  HI means Him or it and it points to the message of monotheism. 

 Ilaykum: to you (plural)/ towards you

Wayastakhlifu: and He moves to replace/ he moves to bring after

Note: WA here is for continuing the discussion.  YASTAKHLIFU is derived from the root KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. YASTAKHLIU is an action that is happening or will be happening.  It means that action of replacing or putting after an object (not mentioned but pointing to his people) by another object (Qawman= a people) is happening or will be happening by the subject (Rabbi=my nurturing Lord).

 

Rabbī: my nurturing Lord

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

 Qawman: a people/ a group

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

 Ghayrakum: other than you

Note: the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRA means different or other than.  KUM means plural you.

 

Walā: and not/ while not

taḍurrūnahu: you cause him harm/ you harm him

Note:   TADURRUNA is derived from the root Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. TADURRUNA is an action that is happening or will be happening.  It means: the action of harming the object (HU= HIM point to Allah) is happening or will be happening by the subject (second person plural)

 

Shayan: a thing/ in any way

Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth.  SHAYAN means a thing or an entity.

 

Inna: indeed 

Rabbī: my nurturing Lord

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

 ʿalā: upon

Kulli: every

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.

 Shayin: thing

Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth.  SHAYIN means a thing or an entity.

 

ḥafīẓun: aware/protecting/ maintaining

Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. HAFITHUN in this context carries a wide range of meanings including protection, awareness of what is going on and upkeep.

 

Salaam all and have a great day

Hussein

11:56

 Salaam all

11:56

إِنِّي تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّي وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

 

innī tawakkaltu ʿalā l-lahi rabbī warabbikum mā min dābbatin illā huwa ākhidhun bināṣiyatihā inna rabbī ʿalā ṣirāṭin mus`taqīmin

 

The Aya says:

I delegated my outcome to Allah, my nurturing Lord and your nurturing Lord.  There is nothing that walks the earth except that He holds her forehead.  Indeed, my nurturing Lord is on a straight path.

 

My personal note:

Huud here continues his discussion with the people and explains in a sense why he did not want them to give him reprieve.  Basically he does not need them because he delegated this outcome to Allah.  The statement “There is no entity walking the earth except that He holds her forehead” Carries many meanings.  It carries the meaning that He is aware of all that is on earth including birds and fish and so on.  It also includes that Nothing bad or good will happen to us if Allah does not allow it to happen.  And whatever He allows to happen happens for some reason in Hsis wisdom.

 

Translation of the transliterated words:

innī: I

tawakkaltu: I delegated/ I entrusted the outcome

Note: the root is 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. TATAWAKKALTU is an action that is completed. It means: the action of entrusting oneself or delegating personal matters happened by the subject (first person singular).  The end of My lord is on a straight path assures them that Allah does what is most righteous.

 

Translation of the transliterated words:

 ʿalā: upon

l-lahi: Allah

Rabbī: my nurturing Lord

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

 warabbikum: and your nurturing lord

Note:  WA here is for starting a contrasting sentence.  RABBUKA 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.

 Mā: not/ there is not

Min: of / from

Dābbatin: creature that walks on eart/ walking entity

Note: the root is D-B-B and it means when the entity moves in or on the earth lightly or according to it’s appropriate pace.  DABBATIN is a creature that moves.

 

Illā: except/ if not

Huwa: He

Ākhidhun: taking/ holding

Note: AKHITHUN is derived from the root Hamza-KH-TH and it means taking. AKHITHUN means taking or holding.

bināṣiyatihā: by her forehead/ by her direction

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.  NASIYATIHA is derived from the roo N-Sad-Y ot N-Sad-W and it means the forehead or where the hair meet the face on the upper face.  NASIYATI means forehead of.  HA means her.  This can signify direction or movement and so on.

Inna: indeed 

Rabbī: my nurturing Lord

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

ʿalā: upon/ on

ṣirāṭin: a path

Note: the root is Sad-R-TTa and means path or road. SIRATIN means path.

mus`taqīmin: made straight/ straightened/ Straight
Note: the root is Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. MUSTAQEEMIN is a derivative word that means was made upright or was made straight.

 

 Salaam all and have a great day

Hussein

11:55

 Salaam all

11:55

مِن دُونِهِ فَكِيدُونِي جَمِيعاً ثُمَّ لاَ تُنظِرُونِ

 

min dūnihi fakīdūnī jamīʿan thumma lā tunẓirūni

 

The Aya says:

Short of Him.  So plot against me and then do not give me reprieve.

My personal note:

This continues the previous sentence when it finished with “I am unafilliated with what you make partners/ act polytheistically—“.  Here it continues “Short of HIM” and Him points to God.  Huud continues with the challenge.  So plot against me and do not give me reprieve or time or grace.  He challenged them to hurt him knowing that they will fail.

 

Translation of the transliterated words:

Min: from

Dūnihi: short of Him

Fakīdūnī: so plot against me

Note: FA means so or therefore or then.  KEEDOONI is derived from the root K-Y-D and it means to plan and start doing something, but not clear if it was done or not/ to nearly do something. For the noun it means scheme. KEEDOO is an order or request and in this context a challenge.  It means: plot against the object (NI=me).

jamīʿan: all/ collectively

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

 

Thumma: then

Lā: not

tunẓirūni: give me reprieve/ give me time

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 or given time.  LA TUNTHIROON is an order or request addressed to a group.  It means:  do not give me reprieve/ time.

 

Salaam all and have a great day

Hussein

11:54

 Salaam all

11:54

إِن نَّقُولُ إِلاَّ ٱعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوۤءٍ قَالَ إِنِّيۤ أُشْهِدُ ٱللَّهَ وَٱشْهَدُوۤاْ أَنِّي بَرِيۤءٌ مِّمَّا تُشْرِكُونَ 

 

in naqūlu illā iʿ`tarāka baʿḍu ālihatinā bisūin qāla innī ush`hidu l-laha wa-ish`hadū annī barīon mimmā tush`rikūna

 

The Aya says:

We say that some of our God must have rubbed you with badness.  He responded: “I ask Allah to witness and you witness that I am unaffiliated with your polytheistic acts”

 

My personal note:

The claim that some harm hit him because of their gods but he responded emphatically that he rejects all their polytheism.  He asks Allah to be his witness.

 

Translation of the transliterated words:

in: that

naqūlu: we say/ we claim

Note: NAQOOLOO is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. NAQOOLOO is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (first person plural).

 

Illā: if not/ only thing

iʿ`tarāka: they rubbed you

Note the root is Ain-R-K and it means in concrete rubbing something to produce an effect positive or negative.  It is also used for overcrowding when people are overcrowded and then they are shuving and perhaps hitting each other as in battle and so on.  iAATARAKA is action that is completed.  It means the action of rubbing the object (KA= singular you) happened by the subject (third person singular or plural)

baʿḍu: some of

Note: the root is B-Ain-Dhad and it means some of whole or just some. BaAADU means some of.

 

Ālihatinā: our gods/ our worshipped entities

Note: the root is Hamza-L-H and it means worthy of worship. ALLAH is the entity worthy of Worship and that is one of the names of God in Arabic and the most commonly used in Arabic by Muslim Arabs and non Muslim Arabs. ALIHATAN is plural of ILAH and ILAH means entity (singular) worthy of worship.  ALIHATI means Gods of.  NA means us

 Bisūin: with badness/ with harm

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 context it points to association or so.  SOOIN is derived from the root S-Y-Hamza or S-W-HAMZA and it means hated word or deed or something. 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.  SOOIN means badness and so on.

qāla: He said/ he responded

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 claimed. In this context it takes the meaning of they responded.

 Innī: I

ush`hidu: Ask to witness

Note: the root is SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact.  USHHIDU is an action that is happening or will be happening. It means: the action of asking the object (Allah coming up) to witness is happening or will be happening by the subject (first person singular).

l-laha: Allah

wa-ish`hadū: and you (plural) witness

Note: WA here means And.  ISHHADOO is derived from the root SH-H-D and it means witnessing of truth and it also denotes that the witness knows very well what he or she is witnessing about. The concrete meaning is the honey mixed with wax therefore the wax is the witness of the truth that the honey is the honey. Another concrete meaning is the baby that was just born and is covered with a membrane. In both, there is close association which is proof or witness of the fact.    ISHHADOO is an order or a request addressed to a group. It means: witness

Annī: That I

Barīon: free of/ unaffiliated with

Note: the root is B-R-Hamza and it means dissociation from an entity. This takes many meanings according to the situation. One of them is cure from disease because it is dissociation from disease, another is creation of a living thing out of a dead thing and that is dissociation from the state of death and any other type of dissociation in between. BARION means dissociated/ non- committed/ unlinked and not accountable.

Mimmā: from what

tush`rikūna:  you worship in association/ your polytheism

Note: the root is SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par.  TUSHRIKOON is an action that is happening or will be happening.  It means the action of associating partners (in worship) is happening or will be happening by the subject (second person plural)

 

Salaam all and have a great day

Hussein

11:53

 Salaam all

11:53

 قَالُواْ يٰهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِيۤ آلِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ

 

qālū yāhūdu mā ji`tanā bibayyinatin wamā naḥnu bitārikī ālihatinā ʿan qawlika wamā naḥnu laka bimu`minīna

 

The Aya says:

They responded: “Oh Huud, you did not come to us with proof and we are not leaving our gods because of your statement and we do not believe you.”

 

My personal note:

The responded to him that they did not see proof of what he says and therefore they do not believe him and will continue to worship their gods.

 

Translation of the transliterated words:

qālū: they said/ they claimed/ they responded

Note: QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO 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 claimed. 

 Yāhūdu: O Hud (the U sounding as in Jude)

Mā: not

ji`tanā: you (singular) came to us

Note: JI’TANA is derived from the root t J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JI’TA is an action that is completed.  It means: the action of coming to the object (NA=us) happened by the subject (second person singular).

 

Bibayyinatin: with calrity/ with clear evidence

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 more of an object of the action. BAYYINATIN is derived from the root 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. BYYINATIN means clear proof or clarifying entity and so on. BAYYINATIN here means clear guidance.

Wamā: and not/nor

naḥnu: we

bitārikī: leaving/ abandoning

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 adds a little emphasis to what comes next.  TARIKEE is derived from the root T-R-K and it means what was left. In concrete it is used at times for the egg shell after the little bird has hatched and left the egg.  Conceptually, it is used for leaving and abandoning and so on.  TARIKEE means leaving behind or abandoning.

.

Ālihatinā: our gods/ our worshipped entities

Note: the root is Hamza-L-H and it means worthy of worship. ALLAH is the entity worthy of Worship and that is one of the names of God in Arabic and the most commonly used in Arabic by Muslim Arabs and non Muslim Arabs. ALIHATAN is plural of ILAH and ILAH means entity (singular) worthy of worship.  ALIHATI means Gods of.  NA means us

ʿan: about/ because of

Qawlika: your saying/ your statement

Note: the root is Qaf-W-L and it means saying in any way possible.  QAWLI means speech or words or saying of.  KA is singular you

 

Wamā: and not/nor

naḥnu: we

laka: to you (singular)

bimu`minīna: believing

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 adds a little emphasis to what comes next.  MUMINEEN is derived from the root is derived from the root Hamza-M-N and it means safe or safety.  MUMINEENA are those who are on the path of safety in Allah and those are the faithful.  When the word is preceded or followed by Li (to) then it takes the meaning of belief more than faith while when it is preceded or followed by Bi then it takes more faith meaning.

 

Salaam all and have a great day

Hussein

11:52

 Salaam all

11:52

وَيٰقَوْمِ ٱسْتَغْفِرُواْ رَبَّكُمْ ثُمَّ تُوبُوۤاْ إِلَيْهِ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُمْ مِّدْرَاراً وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلاَ تَتَوَلَّوْاْ مُجْرِمِينَ

 

wayāqawmi is`taghfirū rabbakum thumma tūbū ilayhi yur`sili l-samāa ʿalaykum mid`rāran wayazid`kum quwwatan ilā quwwatikum walā tatawallaw muj`rimīna

The Aya says:

And my people seek Your nurturing Lord’s forgiveness then return to him.  He will send you the skies generously and increases your already existing strength.  And do not turn away being guilty.

 

My personal note:

Hud continues in telling them to do istighfar which is often understood as asking forgiveness in the form of seeking shelter from the ill effects of our wrong actions.  He also mentioned tawba which is a return to Allah.  He assures them that the effects of such actions is abundant skies as in good rain and einforcemen of strength.  The Aya reinforces that the good conduct in this life leads to good effects on the person in this life and the next.

 

Translation of the transliterated words:

wayāqawmi: And my people

Note: WA is for continuation of the subject in this context.  YAQAWMI YA is used for calling.  QAWMI is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMI 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. YAQAWMI means O my people.

 is`taghfirū: seek forgiveness/ seek protective cover

Note: the root is GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. ISTAGHFIROO is an order or a request addressed to a group.  It means ask or seek protective cover and that is  part of forgiveness (asking protection from the harm of the sin).

 

rabbakum: 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.

 

Thumma: then

Tūbū: repent/ return

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. TOOBOO is an order or a request addressed to a group.  It means repent or return.

Ilayhi: to Him/ towards Him

yur`sili: He sends/ He brings

Note: the root is 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. YURSIL is an action that is happening or will be happening.  It means: the action of sending the object (ALSSAMA=the sky) is happening or will be happening by the subject (third person singular)

 

l-samāa: the sky/ the rain

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.  ALSSAMAI is the above, that is the sky or beyond.  In this context it points to the sky or the atmosphere or what comes down from the sky as rain.

 

ʿalaykum: upon you (plural)/ on you

mid`rāran: plenty/ Generously/ abundantly

Note: he root is D-R-R and it points in concrete when the milk flows easily and in big amounts or when the tears flow big time.  Conceptually, it is used when something perhaps liquid nature is coming in abundance.  MIDRARAN means abundantly.

wayazid`kum: and He increases you (plural)/ including He adds to you

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.  YAZEEDUKUM is derived from the root Z-W-D or Z-Y-D and it means the provision of the road or the food that one packs for travel. It has also the conceptual meaning of what is above the need, because one packs a little extra for the road. YAZEEDU is an action that is happening or will be happening.  It means: the action of increasing or adding to the object (KUM- plural you) is happening or will be happening by the subject (third person singular pointing to Allah). 

 

Quwwatan: strength/ power

Note: QUWWATAN is derived from the root Qaf-W-Y and it means to become strong for the verb and Strong for the noun.  QUWWATAN means strength or power.

Ilā: in addition to/ to

Quwwatikum: your power/ your existing power

Note: QUWWATI is derived from the root Qaf-W-Y and it means to become strong for the verb and Strong for the noun.  QUWWATI means power or strength of.  KUM is a plural you.

Walā: and not

Tatawallaw: turn away/ ignore / dismiss

Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardian and protégé relationship where the protégé follows the guardians leadership and the leader protects them.  TATAWALLAW is an action that is being completed or will be completed.  It means: the action of following own direction is happening or will be happening by the subject (second person plural).  In this context WALA TATAWALLAW means do not turn away or do not dismiss/ ignore

 

muj`rimīna:  guilty/ wrongdoing

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.  MUJRIMEEN are committers of bad acts/ wrongdoers./ guilty

Salaam all and have a great day

Hussein