12:31
Falamma samiAAat bimakrihinna arsalat ilaihinna wa aAAtadat
lahunna muttaka’an wa’aatat kulla wahidatin minhunna sikkeenan waqalat ikhruj AAalaihinna
falamma ra’aynahu akbarnahu waqattaAAna aydiyahunna waqulna hasha lillaahi ma
hatha basharan in hatha illa malakun kareem
The Aya says:
So when she
heard of the women’s gossip, she invited them and prepared for them a reclining
place for food and gave each one of them a knife. And she said: “Come out to them”. So, when they saw him, they got awed by him
and cut their hands and they said: “God forbid.
This is not human. This is nothing
but a gracious angel.”
My personal
note:
So she
invited them and prepared a place to sit and eat. The food she gave them required a knife. Commentators claim that she had oranges or
other citrus requiring pealing. The
image gives women taken by his looks and so injure themselves as they are looking
at him.
There is a
very important and subtle acknowledgement in this verse. It points out that it is in human nature to
be taken by attraction for another being and that may weaken our defenses against
adultery and so on.
Translation
of the transliterated words:
Falamma: so
when
samiAAat: she
heard
Note: the
root is S-M-Ain and and it means hearing or
hearing and understanding or knowing and retaining at the same time. SAMiAAT is
an action that is completed. It means: the action of hearing happened by the
subject (Third person singular feminine).
Bimakrihinna: their
scheming/ of their scheming/ gossip
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 here it gives an object to a verb
(SamiAA). MAKRIHINNA is derived from the
root M-K-R and it means planning discreetly or
in a subtle manner or scheming. In here
it is pointing to the gossip because of its harmful effects. MAKRI means scheming of. HINNA is for theirs as plural feminine.
Arsalat: she
dispatched/ envoyed/ sent
Note: ARSALAT
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. ARSALAT is an action that is completed. It means: the action of sending or
dispatching or envoying happened by the subject (third person singular feminine).
Ilaihinna: to
them
Wa: and
aAAtadat: she prepared
Note: aAATADAT is derived from the root Ain-T-D and it means
preparing an entity and so on. One concrete meaning is the box which a woman
prepares for her very private items. aAATADAT is an action that is completed.
It means: the action of preparing was made to happen by the subject (third
person singular feminine).
Lahunna: for
them
muttaka’an: a
reclining space/ supportive space/ food
Note: the
root is W-K-Hamza and it means a place to lean on and use for support. It is used for a staff that one leans on and
it is also used for food because we lean on food for our nourishment. MUTAKA’AN is a place of leaning as in seated
with your elbow on a pillow and it also means food and it can mean both to sit
and eat.
wa’aatat: and
she gave/ provided
note: WA here
for continuation of the subject matter.
AATAT is derived from the root Hamza-T-Y and it
means coming with determination. The concrete word is for the water that flows
in a place where it did not rain, therefore suggesting that the water came from
somewhere else. AATAT means: the action of giving or handing something to
the object (Kulla=each) happened by the subject (third person singular feminine).
Kulla: each/
every
Note: KULLA
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. KULLA means every, or
each.
Wahidatin: one
Note: the root is W-Ha-D and it means
one. WAHIDATIN means one feminine.
Minhunna: of
them
Sikkeenan: a
knife
Note: the root is S-K-N and it means
Ashes which is the product of the end of the fire. The conceptual meaning has
many forms and it means rest or lack of movement, but it also means the lack of
energy or running out of energy as well as calm and rest and
relaxation. SIKKEEN means knife.
The relationship to the other meanings of the root perhaps relate to
using the knife to slaughter an animal and therefore render them moveless.
Waqalat: and
she said
Note: WA is for continuation of the
subject. QALAT
is derived from the root Qaf-W-L and it means saying in any way possible. QALAT is an
action that is completed that is derived from the root. It means the action of
saying happened by the subject (third person singular feminine). This, in turn
means: She said or she responded/ retorted.
Ikhruj: come
out
Note: IKHRUJ is derived from The root
KH-R-J and it means coming out or exiting. That is the conceptual meaning and
it assumes it’s more specific meaning or meanings according to the plane of
thought of the sentence. IKHRUJ is an order to an individual. It means: come out or get out.
AAalaihinna: unto
them/ upon them
Falamma: so
when
ra’aynahu: they
saw him
Note: the root is R-Hamza-Y and it means viewing or seeing. The term also
applies to what we see in dreams. RA’AYNA
is an action that is completed. It means: the action of seeing the object (Hi=
him joseph) happened by the subject (third person plural feminine).
Akbarnahu: they
appreciated him/ they saw him great/ they were awed by him
Note: the root is K-B-R and it means big
in quality or quantity or any other feature that denotes bigness. AKBARNA is an
action that is completed. It means: the action of making the object (hu=him
joseph) big/ great happened by the subject (third person plural feminine). Making him bigger takes the meaning of
greatly appreciating him, greatly impressed.
waqattaAAna: and
they cut/ and they injured
Note: WA here
for continuation. QATTaAANA is derived
from the root Qaf-TTA-Ain and it
means cutting or severing as in cutting the rope or so on. QATTaAAaNA is an action that is
completed. It means: the action of
cutting or injuring the object (Ayiyahumm= their hands) happened by the subject
(third person plural feminine).
Aydiyahunna: their
hands
Note: the root is Y-D and it means hands
or arms and so on. AYDIYA means hands
of. HUNNA means theirs in feminine.
Waqulna: and
they said
Note: WA is for continuation of the
subject. QULNA
is derived from the root Qaf-W-L and it means saying in any way possible. QULNA 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 feminine).
Hasha lillaahi: God
forbid
Note: the
root is Ha-W-SH and it points to a collection of trees or so. It also used to point to lands where Jin
congregate and so generally avoided by people and so on. The term HASHA lillah is taken to mean God
forbid or God is above it and so on.
Ma: not
Hatha: this
Basharan: human
Note: the root is B-SH-R and it means the outer skin of
people. This is also a sign of beauty and good news in the abstract. In this
context BASHAR is pointing to
humans.
in hatha illa: this
is nothing but
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.
Kareem: gracious/
full of goodness
Note: the root is K-R-M and it means
contains plenty of goodness and provides it at the same time. One concrete word
is KARM for the grape vine, since it contains the fruit and provides the fruit
to the people. Conceptually, the term is used for generosity in all it’s
aspects. KAREEM is he one who is full of good/ generous/ gracious and so
on.
