5:32

Salaam all,

This is 5:32
مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاء تْهُمْ رُسُلُنَا بِالبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَلِكَ فِي الأَرْضِ لَمُسْرِفُونَ
Min ajli thalika katabna AAala banee israeela annahu man qatala nafsan bighayri nafsin aw fasadin fee alardi fakaannama qatala alnnasa jameeAAan waman ahyaha fakaannama ahya alnnasa jameeAAan walaqad jaa thum rusuluna bialbayyinati thumma inna katheeran minhum baAAda thalika fee alardi lamusrifoona

The Aya says:
Because of that, WE have written upon the Children of Israel that whoever kills a self for other than a self or corruption in the earth then as if he killed all the people. And who ever revived a self then as if he revived all the people. And their envoys came to them with the clarifiers then many amongst them after that are indeed wasteful in the land.

My personal note:
This Aya carries many important points that need to be addressed:
1- It mentions that Allah mandated upon the children of Israel. This means that the order was sent to the people before us but it also reiterates that it is binding upon us, the followers of Muhammad (pbuh).

2- The Aya brings two exceptions to the rule. They are the “self for other than self”. This means that a person who kills another person falls under this exception. The other is the term “Fasad fee Al Ard”. This term is translated as corruption or damage or harm in the land. This term is a little vague and one can argue that it can be used to justify any killing. The answer to this kind of argument is that one cannot claim any act as “fasad fee alard justifying killing of another person” unless there is clear, authentic unambiguous ruling from Allah or His messenger.

3- The term Musrifoona points to the people who waste their resources for the wrong or not useful things. In this sense, it could be pointing to people who have received a great message from God but did not utilize it, utilized it for wrong and misguided ways and so on.

Translation of the transliterated words:
Min: of/ from
Ajli: consequence of
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. In this context, the end carries the meaning of the consequence that came from this end and so on. AJLI means consequence of.
Thalika: that
Note: Min AJLI THALIKA together carries the meaning of “Because of that”.
Katabna: We wrote/ mandated/ decreed
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. KATABNA is an action that is completed. It means: writing happened by the subject (third person plural 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 carries the decree as a meaning.

AAala; upon
Banee: children of
Note: the root is B-N-Y and it means building and it also mean son or child. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BANEE means children of.
Israeela: Israel/Jacob
Annahu: that
Man; Whoever/ whomever
Qatala: killed/ murdered/ fatally injured
Note: QATALA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATALA is an action that is complete4d. It means: the action of killing or fatally injuring the object (NAFSAN=self) happened by the subject (third person singular).

Nafsan: a human life/ a self
Note: NAFSAN 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. NAFSAN means self and in this context it points to life of a human being.
Bighayri: by other than
Nafsin: a human life/ a self
Note: NAFSIN 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. NAFSIN means self and in this context it points to life of a human being.

Aw: or
Fasadin: corruption/ damage/ harm/ injury
Note: the root is F-S-D and it means damage and rot, as in the food that was damaged and so forth. FASADIN is damage or harm or injury and corruption and all those things to lead to harm.
Fee: in
Alardi: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDI is the land or the earth.
Fakaannama: then as if
Qatala: he killed/ murdered/ fatally injured
Note: QATALA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATALA is an action that is complete4d. It means: the action of killing or fatally injuring the object (NAFSAN=self) happened by the subject (third person singular).

Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
jameeAAan: altogether/ 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. The context suggests all of it.
Waman: and whomever
Ahyaha: made her live / revived it/ saved her life
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. AHYAHA is an action that is completed. It means: the action of making the object (HA=her and it points to NAFS=self) live happened by the subject (third person singular). In this context, it takes the meaning of saving a life or reviving it.

Fakaannama: So as if
Ahya; He saved life of/ he revived
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. AHYA is an action that is completed. It means: the action of making the object (ALNNASA= the people) live happened by the subject (third person singular). In this context, it takes the meaning of saving a life or reviving it.

Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
jameeAAan: altogether/ 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. The context suggests all of it.
Walaqad: and certainly
jaa thum: came to them
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 THUM 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 plural) to the object (HUM= them).

Rusuluna: our envoys/ messengers
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 or envoys and is the plural of Rasul who is the one that is sent and is used to mean the messenger or envoy because he was sent by the sender to the receiver. RUSULUNA means our envoys or our messengers.

Bialbayyinati: with the clarifiers/ the self clarifying matters
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. ALBAYYINATI 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. ALBAYYINATI means literally the entities that clarify or that are self evidently clear
Thumma; then
Note: this is a sequence in whatever shape the sequence takes place, as in time, space and other matters. It also does not necessarily point to immediate sequence so it allows a little breathing between the actions which is different from FA when used as a sequence since the FA reveals immediate sequence.
Inna: indeed
Katheeran: a lot/ many
Note: the root is K-TH-R and it means many or numerous in all the planes of thought. KATHEERAN means: numerous or many or a lot.

Minhum: from them/ amongst them
baAAda: after
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. BaAADA here means: after.
Thalika: that

Fee: in
Alardi: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDI is the land or the earth.
Lamusrifoona: indeed inappropriately wasteful
Note: the root is S-R-F and it means in concrete the throwing of the water without watering a tree or watering an animal. Conceptually, it is used for inappropriate expenditure or too much expenditure, since that is inappropriate. Basically it carries the concept of wasteful spending of resources and energy for the wrong cause and so on. LAMUSRIFOONA are the inappropriately wasteful with stress.

Salaam all and have a great day.

Hussein