6:9

Salaam all,


Walaw jaAAalnahu malakan lajaAAalnahu rajulan walalabasna AAalayhim ma yalbisoona

The Aya says:
And if we made him an angel then we would have made him a man/human and would have dressed upon them what they(humans) wear.

My personal note:
The Aya continues the theme from before. It responds to the question of why God has not sent an angel. In here, the Aya mentions that if Allah sent an angel as a messenger, then he would come resembling the people he is sent to. So, the messenger of God is always one of those to whom he is sent.

There is wisdom in this and that is the actions of any messenger are also instructive. So, in case he were an angel then people will say: “but we cannot do what he did because he was an angel.”

The term "Dressed upon them what they wear" has another aspect to it and that is the term is often understood conceptually as causing confusion or making it harder to see the reality because the clothes cover the true look of the person. In that sense, that statement can be understood as: "And we would have made it confusing to them as they confuse themselves" The reason for the confusion is that the angel dressed as man will be difficult to know if he truly is an angel and a new set of questions and challenges and reasons for confusion will arise. This seems to be the main understanding that was shared in the books of exegesis of the Qur'an. However, it does not negate the understanding of dressing them with human clothing.

Translation of the transliterated words:

Walaw: and if
jaAAalnahu: made him / formed him
Note: JaAAaLNA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLNA is an action that is completed. It means: the action of transforming or making the object (HU= him pointing the messenger) by the subject (first person plural).
malakan: 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. MALAKAN means an angle. It was not however used to point to human messengers.

lajaAAalnahu: then we would have transformed him/ made him into
Note: LA is a response to the conditional with some emphasis. JaAAaLNA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLNA is an action that is completed. It means: the action of transforming or making the object (HU= him pointing the messenger) by the subject (first person plural).

Rajulan: a man/ a human
Note: the root is R-J-L and it means legs. 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. RAJULAN means in this context: a man or a human.

Walalabasna: and / including we dressed / clothed
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. LABASNA is derived from the root L-B-S and it means in concrete clothing or clothes. LABASNA is an action that is completed. It means: the action of clothing the object (Aalayhim= upon them) happened by the subject (first person plural).
Aaalayhim: upon them
Ma: what
Yalbisoona: they wear
Note: the root is L-B-S and it means in concrete clothing or clothes. YALBISOONA is an action that is being completed or will be completed. It means: the action of wearing clothes is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:8

Salaam all,


Waqaloo lawla onzila AAalayhi malakun walaw anzalna malakan laqudiya alamru thumma la yuntharoona

The Aya says:
And they said: Why did not an angel descend upon him (Muhammad)? While if we made an angel descend then the matter is finished, then they will not have reprieve.

My personal note:
The Aya addresses a refrain from the unbelievers when they ask for an angel that delivers the message or shown to them as delivering the message. The Qur’an responds with the answer that if and when they see the angel then it is the end of the matter and therefore it becomes too late for them to accept the message.

So, the challenge to humanity is to accept the message the way it came and not ask for more proofs. This suggests that there are enough proofs in the message already for those who contemplate it. May Allah open our hearts and minds to his message and teachings.

Translation of the transliterated words:
Waqaloo: and they said/ communicated
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. 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/ communicated.
Lawla: why not? If not?
Note: this construct means generally if not but the context of the sentence can make it mean why not which is the case here.

Onzila: was brought/ was descended
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. ONZILA is an action that is completed that is derived from the root. It means the action of arrival or descent was happened to the object (malakun=angel) by an undeclared subject.
Aaalayhi: upon him (muhammad pbuh)
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.

Walaw: and if/ while if
Anzalna: We brought down/ made come/ descend from high
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. ANZALNA is an action that is completed. It means: the action of making arrive or making descend happened by the subject (first person plural).
malakan: 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. MALAKAN means an angle. It was not however used to point to human messengers.

Laqudiya: then would have reached conclusion/ end/ point of finish/ completed.
Note: the root Qaf-Dhad-Y and it means a mandate that one makes to completion of it and anything in between. It points to determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning. LAQUDIYA is an action that is completed. It means: the mandated object (ALAMRU= the matter/ implement) happened or was completed by an undeclared subject.

alamru: the ordering/ the implementation/ the ordering and implementation/ the matter
Note: the root is Hamza-M-R and it means ordering something and the implementation of it. ALAMRU is the order or the implementation or both at the same time.
Thumma: then
la yuntharoona: they will not be given waiting time/ no reprieve
Note: la is for negation of the action that is coming. YUNTHAROONA 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. YUNTHAROON is an action that is being completed or will be completed. It means the action of giving waiting time to the object (third person plural) is happening or will be happening by an undeclared subject. Since it is preceded by negation then it will not happen.

Salaam all and have a great day.

Hussein

6:7

Salaam all,


Walaw nazzalna AAalayka kitaban fee qirtasin falamasoohu biaydeehim laqala allatheena kafaroo in hatha illa sihrun mubeenun

The aya says:
And if we brought down upon you (singular) a book on paper so they touched it with their hands, then those who rejected would have said: This is not anything but self evident magic.

My personal note:
The term “Kitaban fee Qirtas” waas translated as book on paper. It is a very difficult expression to translate. The term Kitab is generally translated as book which is understood to be written on paper or leather and other materials that can be bound together and accept writing. However, Kitab as a general term probably fits more with knowledge to be shared or expressed and so on and this fits with book and anything related to writing.

Qirtas is the term used for Papyrus, or paper and any material to write on that can hold the knowledge of the books. So, when the term Kitab fee Qirtas is used it is pointing to somehow trying to emphasize that this book is concrete and can be touched rather than just knowledge.

Translation of the transliterated words:
Walaw: and if
Nazzalna: We made descended/ we brought 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. NAZZALNA is an action that is completed. It means: the action of making the object (KITABA= a book) arrive or making it descend happened by the subject (first person plural).

Aaalayka: upon you (singular pointing to Muhammad pbuh)
Kitaban: book/ the collection of knowledge
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. KITABAN 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. In a sense, it points to the collection of knowledge and information that are communicated.

Fee: in/ on
Qirtasin: paper/ papyrus/ what one writes on
Note: the root is Qar-R-TTA-S and it means papyrus to write upon but can be extended to any material one uses for writing documents. QIRTASIN is paper or papyrus or any material to write on.
Falamasoohu: so they touched him
Note: FA means then or therefore or so. LAMASOOHU is derived from the root L-M-S and it means skin feeling an object. LAMASOOHU is an action that is completed. It means: the action of skin of the subject (third person plural) feeling the object
(HU= him and points to the book on paper) happened.

Biaydeehim: by their hands/ with their hands
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. AYDEEHIM is derived from the root Hamza-Y-D and it means hand and then it takes different meanings according to the plane of thought. AYDEE means hands of. HIM means them.

Laqala: then would have said
Note: LA is a response to the conditional statement that started the verse and it is a response with emphasis. 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 singular). This, in turn means: Then they would have said.

Allatheena: those who
Kafaroo: rejected (Allah and His message)/ discarded
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. KAFARO is an action that is 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) happened by the subject (third person plural).

in hatha illa: this is but
sihrun: Magic/ what makes things look other than what they are/deception of the senses.Note: the root here is 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. Sihrun means magic.
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, SIHRUN MUBEEN carries the meaning of self evident magic and so on.

Salaam all and have a great day.

Hussein

6:6

Salaam all,


Alam yaraw kam ahlakna min qablihim min qarnin makkannahum fee alardi ma lam numakkin lakum waarsalna alssamaa AAalayhim midraran wajaAAalna alanhara tajree min tahtihim faahlaknahum bithunoobihim waanshana min baAAdihim qarnan akhareena

The aya says:
Have they not seen how many before them of nations/life-spans we made perish?! We made them more securely established in the earth than what did for you (plural), and we sent the sky upon them generously, and we made rivers run underneath them. So we made them perish by their sins and made other nations/life-spans start and progress after them.

My personal note:
This Aya contains several new words. They are QARN which is derived from the concrete of horn of an animal but in this use it covers the life span of an entity and this entity can be a human life span or a nation’s life span or a culture’s life span. So, the Aya is talking about previous cultures or nations who thrived and were given wonderful assets of safety, water and they eventually perished as punishment for their collective sin.

Another term is MIDRARAN and it covers any earth that gets wet or an animal that is big and heavy because of the plentiful supply of food and water. The term here covers that the sky provided them plentifully and generously.

The third term is ANSHANA and that is a term that covers starting an entity and making it progress and grow and thrive and so on.

The message of the Aya is for collective responsibility of nations. It is a message that a nation that is collectively unjust in whatever form of injustice then it is going to perish in one way or another and that is the product of their own sin. Many Muslim scholars repeated the statement that Allah supports a just ruler, including if he is not Muslim and defeats an unjust ruler including the unjust Muslim ruler.

Translation of the transliterated words:
Alam yaraw: have they not seen?
Note: ALAM is a question format that starts with negation. YARAW is derived from the root R-Hamza-Y and it means viewing or seeing. YARAW is an action that is completed. It means: the action of vision is happened by the subject (third person plural.)

Kam: how many
Ahlakna: we caused to perish/ we made perish
Note: the root is H-L-K and it means dried and dead plant. This is the concrete and the abstract means death and perdition. AHLAKNA is an action that is completed. It means: the action of causing the object’s (min qablihim= from before them) death or perdition happened by the subject (first person plural).

Min: from
Qablihim: before them
Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLI here is front in time and that is before of. HIM means them.
Min: of
Qarnin: a generation/ a lifespan
Note: the root is Qaf-R-N and it means in concrete horn of the animal. Conceptually, it is used for anything that shares aspects of the horns as it fits in the context and it could be comparing two points, a pointed end point, close association and so on. QARN in this context is a generation that lives between the two ends of life, birth and death. QARNIN is a generation or a nation’s life span.

Makkannahum: We made them well established/ we made them safe
Note: the root is M-K-N and it means when the lizard or locust or any other animal put down her eggs either in their stomach or in a nest. The term is then conceptually taken as the place of safety and strong protection. MAKKANNAHUM is an action that is completed. It means: the action of making the object (HUM= them) well established and secure happened by the subject (first person plural)
Fee: in
Alardi: the earth/ the land
Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
Ma: what
Lam: not
Numakkin: we made established/ secure
Note: the root is M-K-N and it means when the lizard or locust or any other animal put down her eggs either in their stomach or in a nest. The term is then conceptually taken as the place of safety and strong protection. LAM NUMAKKIN is an action that is completed. It means: the action of making the object (lakum= to you (plural)) well established and secure did not happe by the subject (first person plural)

Lakum: to you (plural)
Waarsalna: and we sent / and We envoyed
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ARSALNA 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. ARSALNA is an action that is completed. It means: the action of sending or envoying happened by the subject (first person plural).

alssamaa: the above / the sky
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. ALSSAMAA is the above or what is above, that is the sky or the heavens or any entity from the atmosphere to beyond that. In this context, it is pointing to the sky or the atmosphere.
Aaalayhim: upon them
Midraran: raining plentifully/ bringing goodness/ helping settled life/ generously.
Note: The root is M-D-R and it means in concrete, the wet soil that can be used for building or filling gaps between stones in the building. It is also used for an animal that is fat because of feeding a lot. Conceptually, it can be used for settled living as opposed to nomadic living and to the availability of water since it fattens the animals and wets the earth to build from it. MIDRARAN then in this context means raining plentifully, bringing goodness and helping their settled life.

wajaAAalna: and/including We made into/ transformed into/ formed into
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. JaAAaLNA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLNA is an action that is completed. It means: the action of transforming the object (ALANHARA= the rivers) by the subject (first person plural).
alanhara: the rivers/the running water
Note: The root is N-H-R and one of the concrete meanings of the word is running water or river. It is then used to mean running or glowing in many other meanings and contexts according to the nature of what is talked about. ALANHARA are the rivers or the running waters.



Tajree: She flows/ they flow
Note: the root is J-R-Y and it means flowing as in the flowing of the river or any movement that is smooth and relatively fast. TAJREE is an action that is being completed or will be completed that is derived from the root. It means: the action of flowing is happening or will be happening by the subject (ANHARU=rivers and is coming up).
Min: from
tahtihim: under them/underneath them
Note: the root is T-Ha-T and it means under. TAHTI means under of. HIM them.

faahlaknahum: so We made them perish
Note: FA means so or therefore or then. AHLAKNAHUM is derived from the root H-L-K and it means dried and dead plant. This is the concrete and the abstract means death and perdition. AHLAKNA is an action that is completed. It means: the action of causing the object’s (HUM= them) death or perdition happened by the subject (first person plural).

bithunoobihim: by their sins
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. THUNOOBIHIMM is derived from the root TH-N-B and it means tail if spelled THANAB and sin if spelled THANB. It is difficult to know if the two meanings are related. THUNOOBI means sins of. HIMM means them.

Waanshana: and we made rise/ and we made start
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ANSHANA is derived from the root N-SH-Hamza and it means the start and progressison of an entity. In concrete usage it is used for the young man or woman and so on where they started and progressed to that stage. ANSHANA is an action that completed. It means: the action of making an object (QARNAN AKHAREEN= another generation/lifespan) rise or start and progress happened by the subject (first person plural)
Min: from
baAAdihim: after them
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. HIM means them.

Qarnan: a generation/ a lifespan
Note: the root is Qaf-R-N and it means in concrete horn of the animal. Conceptually, it is used for anything that shares aspects of the horns as it fits in the context and it could be comparing two points, a pointed end point, close association and so on. QARN in this context is a generation that lives between the two ends of life, birth and death. QARNAN is a generation or a nation’s life span.
Akhareena: remaining/ other
Note: the root is Hamza-KH-R and it means remaining. AKHAREEN means the remaining or the later. This, in turn means a remaining group and that is another group.

Salaam all and have a great day,

Hussein

6:5

Salaam all,

Faqad kaththaboo bialhaqqi lamma jaahum fasawfa yateehim anbao ma kanoo bihi yastahzioona

The Aya says:
So they indeed declared the binding truth untrue when it came to them, therefore news of what they used to mock will come to them.

My personal note:
This Aya contains a warning to whomever mocks the truth and declares it untrue especially when it comes to God and His messages to humanity.

Translation of the transliterated words:
Faqad: so indeed
Kaththaboo: they declared untrue/ they rejected
Note: KATHTHABOO is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. KATHTHABOO is an action that is completed. It means: the action of making an object (Bialhaqqi= in the binding truth/right) untrue happened by the subject (third person plural). In this context, “making the binding truth untrue” means actually declaring it untrue or denying truthfulness or strongly rejecting it .

bialhaqqi: in the binding truth/ the binding right
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. ALHAQQI is derived from the root 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 is binding right or binding truth or just right as the context suggests here.

Lamma: when
Jaahum: 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 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 ALHAQQI= the binding truth) to the object (HUM=them)
Fasawfa: then shall
Yateehim: come to them
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. YATEE is an action that is being completed or will be completed. It means: the action of coming of the subject (anbao= news) will arrive to the object (third person plural).

Anbao: news of/ informations regarding
Note: the root is N-B-Hamza and it means news or informing since the news are meant to inform. ANBAA means: news of or information regarding.
Ma: what
Kanoo: they happened to be
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 or they happened to be
Bihi: by him/ With him
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. HI means him and it points to what they own that they offer for ransom. The Him is pointing to what they were rejecting or declaring untrue.
Yastahzioona: they mock/ they take for mockery
Note: the root is H-Z-Hamza and it means mocking. YASTAHIZIOONA is an action that is happening or happened because it came after the kanoo= happened to be. It means: the action of mockery of the object (BIHI = what they declared untrue and rejected) is happening or happened by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:4

Salaam all,


Wama tateehim min ayatin min ayati rabbihim illa kanoo AAanha muAArideena

The Aya says:
And whenever a sign of their nurturing Lord’s signs comes to them, they were nothing but ignoring it.

My personal note:
This Aya is a call to keep our consciousness healthy and not ignore things that do not fit within our worldview or bias. It hits me particularly closely as a physician that I cannot and should not ignore nor dismiss any significant point of the history or the physical exam of my patient.

Translation of the transliterated words:
Wama: and what/ and whenever
Tateehim: comes to them / arrives to them
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. TATEE is an action that is being completed or will be completed. It means: the coming to an object (HIM= them) is happening or will be happening by the subject (third person singular feminine pointing to AYATIN= a sign).
Min: of
Ayatin: a sign
Note: AYATIN is derived from the root Hamza-Y-H and it means sign. AYATIN means a sign.


Min: from
Ayati: signs of
Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of.

Rabbihim: their nurturing Lord
Note: RABBIHIM 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. RABBI is nurturing Lord of. HIM means them.

Illa: if not/ except/ not but
Kanoo: they happened to be/ they were
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 or they happened to be
Aaanha: from her/ about her/ away from her (the sign)

muAArideena: moving away/ avoiding/ leaving alone
Note: MuAARID i s derived from the root Ain-R-Dhad and it means width. As a conceptual meaning it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. MuAARID means: being in a state of moving away or avoinding or leaving alone.

Salaam all and have a great day.

Hussein

6:3

Salaam all,


Wahuwa Allahu fee alssamawati wafee alardi yaAAlamu sirrakum wajahrakum wayaAAlamu ma taksiboona

The Aya says:
And He is the one worthy of worship in the heavens and in the earth. He knows what you (plural) keep secret and what you (plural) announce, and He knows what you (plural) earn.

My personal note:
I used the translation of the word Allah here rather than the word itself. The reason is to bring about the message of the Aya and not get digressed in some different direction. The message of the Aya is that Allah is the entity that is worthy of Worship within the heavens and the earth and no other entity is worthy of worship but him.

I worry that if I used the term Allah then one may take the wrong understanding that the Aya says that Allah is within the confines of the heavens and the earth and would not pay attention to the important message of the first paragraph. However, this Aya cannot be understood that Allah is in the heavens and the earth. The reasons are:

1- There are other Ayat in the Qur’an that say that Allah is above the Throne and the Throne is beyond the limits of the heavens and earth and encompasses them. So, Allah then is beyond all that.

2- The word FEE which is often translated as IN and which was used in this Aya, does not have to mean IN in all occasions. It can often times mean on/ above and if it is understood as such then that understanding would be consistent with the first point that Allah is above and beyond the realms of the heavens and earth.

Of course all of this can lead to big theological discussions that may take away from the spiritual experience with Allah and from His greatness. May Allah move me away from big controversies.

Translation of the transliterated words:

Wahuwa: and He
Allahu: Allah/ the entity worthy of worship
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.
Fee: in/ on
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.
Wafee: and in/ and on
Alardi: the earth/ the land
Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.

yaAAlamu: He Knows/ knows for fact
Note: YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (Sirrakum= your secret) for fact is happening or will be happening by the subject (first person singular pointing to Allah).
Sirrakum: your secret/ what you keep secret
Note: the root is S-R-R and it means the inside of someone or something. One of the concrete meanings is the umbilical cord because it goes to the inside. The word means then any inner feeling as in secret or happiness and is understood according to the context. SIRRA means secret of or what is kept secret of. KUM means plural you.

Wajahrakum: your announced/ what you announce
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. JAHRAKUM is a very interesting word that is somewhat difficult to explain. The root is J-H-R and it means to make things apparent and wide open with the aim of it being noticed and not missed. This is then is taken conceptually to mean any unhidden or loud expression in voice or vision and so on. JAHRA means the loud/ clear and unhidden and apparent of. KUM means plural you.

wayaAAlamu: and He knows
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (MA Taksiboon= what you earn) for fact is happening or will be happening by the subject (first person singular pointing to Allah).

Ma: what
Taksiboona: You (plural) earn/ you acquire
Note: the root is K-S-B and it means earning, acquiring or collecting. TAKSIBOONA is an action that is being completed or will be completed and that is derived from the root. It means: the action of earning or collecting is happening or will be happening by the subject (second person plural).


Salaam all and have a great day.

Hussein

6:2

Salaam all,


Huwa allathee khalaqakum min teenin thumma qada ajalan waajalun musamman AAindahu thumma antum tamtaroona

The Aya says:
He who created you (plural) from clay then He mandated a lifespan including a lifespan designated with Him. Then you (plural) doubt/ argue.

My personal note:
The Aya continues about the creation of God and it points to creating humans. The “Lifespan designated with Him” suggests Allah shares some of the knowledge of the life span of created entities with some of His creation but will keep some of that knowledge only to Himself.

I translated the term AJAL as lifespan in this Aya because it is generally used for time of ending and in this context life span seems to fit better.

The term tamtaroon at the end of the Aya is an interesting term because it is derived from the flint stone that is carved to shape it into knife and so on but also hit against other stones to make fire. The term Tamtaroon is used for someone who argues back and forth and makes lots of questions and doubts because of skepticism or disbelief in an entity.

Translation of the transliterated words:

Huwa: He
Allathee: who
Khalaqakum: created you (plural)
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 the object (KUM= plural you) happened by the subject (third person singular).

Min: from
Teenin: clay/ wet soil
Note: The root is TTa-Y-N and it means clay or the soil when it is wet and can be shaped into shaped or the ceramic before it is put in the oven to be baked. TEENIN is clay or wet soil.

Thumma: then
Qada: He mandated
Note: the root Qaf-Dhad-Y and it means a mandate that one makes to completion of it and anything in between. It points to determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning. QADA is an action that is completed. It means: the mandate happened by the subject (third person singular pointing to God) on the object (AJALAN= limited time).

Ajalan: end of time/ time span
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. AJALAN means end of time or time span of an entity.
Waajalun: including end of time/ time span
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. AJALAN is derived from the root 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. AJALAN means end of time or time span of an entity.

Musamman: named/ designated
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. MUSAMMAN means named or designated or given an appellation.
Aaindahu: at Him/ with Him
Thumma: then
Antum: you (plural)
Tamtaroona: you (plural) question/ you act skeptically/ you argue
Note: the root is M-R-W and it means in concrete a flint stone that if rubbed will produce fire or a breast of an animal that if rubbed will produce milk. It gives the concept of rubbing or investigating something to see what it hides, or that an entity will not respond until it received lots of nudging to bring about the appropriate response. This is used for suspicion or doubt or resistance and trepidation and looking at things wth skepticism and questioning or arguing. TAMTAROONA is an action that is being completed or will be completed. It means: the action of questioning or doubting or acting skeptically is happening by the subject (second person plural)..


Salaam all and have a great day.

Hussein

6:1

Salaam all,



Alhamdu lillahi allathee khalaqa alssamawati waalarda wajaAAala alththulumati waalnnoora thumma allatheena kafaroo birabbihim yaAAdiloona

The Aya says:
The praise belongs to Allah who created the heavens and the earth, and He made the darkness and the light. Then those who reject, in their nurturing Lord, they find equal.

My personal note:

The term HAMD is used to mean Praise. In here, the term is used for an entity that deserves praise for it’s actions and words as well as deserving of praise for it’s attributes. Allah is deserving praise for all and he continues to deserve praise. So, much so that our supplications nearly always start with praise and can also end in praise as well.

The term Yaadiloon was translated as finding equal. The term is often used to mean justice. The term is used for just exchange as in what is given equals what is taken and so forth. So, the term is used here to point that the rejecters are exchanging God for some things that they think are equal. This is then the supreme injustice for God has no equal and there can never be traded with any other entity, something that the rejecters deny. May Allah protect us from falling into such unjust act.

Translation of the transliterated words:
Alhamdu: the praise
Note: the root is Ha-M-D and it means praise or thanks. According to the understanding of scholars an entity receives HAMD for her actions, words, or just attributes that are praiseworthy. ALHAMDU means, the praise.
Lillahi: belongs to Allah
Allathee: who

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. ALARDA is derived from the root Hamza-R-Dhad and it means earth or land. ALARDA is the earth/ the land.
wajaAAala: and/including He made into/ transformed into/ formed into
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. JaAAaLA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLA is an action that is completed. It means: the action of transforming the object (ALTHTHULUMATI= the darknesses) by the subject (first person singular pointing to Allah).

Alththulumati: the darknesses
Note: the root is THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. ALTHTHULUMATI means the darknesses.
waalnnoora: and the light
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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALNOOR is derived from the root N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. ALNOOR means the light.
Thumma: then
Allatheena: those who
Kafaroo: rejected (Allah and His message)/ discarded
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. KAFARO is an action that is 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) happened by the subject (third person plural).

Birabbihim: in their nurturing lord
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. RABBIHIM 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. RABBI is nurturing Lord of. HIM means them.

yaAAdiloona: they trade/ they find equals
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. YAAaDILOONA is an action that is being completed or will be completed. It means the equitable exchange is happening or will be happening by the subject (third person plural pointing to Rejectors) to the object (Birabbihim= in their lord). In this context since Allah, has no equal then there cannot be an equitable exchange and they are way off base and way off justice.

Salaam all and have a great day.

Hussein

5:120

Salaam all,



Lillahi mulku alssamawati waalardi wama feehinna wahuwa AAala kulli shayin qadeerun

The Aya says:
To Allah belongs authority over the heavens and the earth and what is in them, and He is, upon every entity, capable.

My personal note:
This Aya is the closing statement of this Sura. It reminds us that the authority over the heavens and earth and everything in there belongs to God.

I translated QADEER as capable and it is correct. However, lately I have been looking at the term in terms of limits and was very tempted to translate it as Imposing limits, which would be correct since every created entity has limits set by it’s creator and the setting of limits takes ability to impose those limits. So, in a sense the capability here is in the form of ability to impose limits upon the entity and so on, and Allah knows best.

Translation of the transliterated words:
Lillahi : to Allah belong
Mulku: authority of/ ownership of
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. MULKU means authority of ownership of.

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.
Waalardi: 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. ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.

Wama: and what/ including what
Feehinna: inside them
Wahuwa: and He
AAala: upon/ on
Kulli: every/ each
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: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity

qadeerun: capable/ limiting/ imposing limits
Note: the root is 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. QADEERUN means: an entity that puts limits, measures and is capable to perform accordingly. This takes the meaning of all capable in this context and this includes imposing limits.


Salaam all and have a great day.

Hussein