6:22

Salaam all,

Wayawma nahshuruhum jameeAAan thumma naqoolu lillatheena ashrakoo ayna shurakaokumu allatheena kuntum tazAAumoona

The Aya says:
And on the day when we gather them all, then We say to those who were polytheists: Where are your partners who you used to claim?!

My personal note:
In a sense, the Aya presents that if a person is making a claim then they better be prepared to have proofs of it to present when challenged. This applies to this life but also to the next life indeed. This is because the bigger the consequence of the claim, then the bigger the demand for certainty of belief and need for proof.

Translation of the transliterated words:
Wayawma: and day of/ and day when
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. YAWMA is derived from the root Y-W-M and it means day. YAWMA means the day of or day when.

Nahshuruhum: We gather them
Note: the root is Ha-SH-R and it means gathering. One concrete meaning of the word is small creatures of the land as the insects. The relationship is the fact that they gather in big numbers in one place as to eat and so forth. NAHSHURUHUM is an action that is being completed or will be completed. It means: the action of gathering the object (HUM= them) in one place is going to be made to happen by an the subject (first person plural).

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.
Thumma: then
Naqoolu: We say/ we communicate
Note: NAQOOLU is derived from the root Qaf-W-L and it means saying in any way possible. NAQOOLU 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).
Lillatheena: to those who
Ashrakoo: made partners (to Allah)/ the polytheists
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. ASHRAKOO is an action that is completed. It means: the action of making partner to an undeclared object (pointing to God in this context) happening by the subject (third person plural).

Ayna: where?
Shurakaokumu: your partners
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. SHURAKAO means partners of. KUM is plural you.
Allatheena: those who
Kuntum: you (plural) happened to be/ you were
Note: the root is K-W-N and it means being. KUNTUM is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
tazAAumoona: claiming
Note: the root is Z-ain-M and it means claim. This can conceptually means, claim, guarantee as well as a lie or truth, depending on the context. TAZAAuMOONA is an action that is being completed or will be completed. It means: the action of claiming is happening or will be happening by the subject (second person plural).

Salaam all and have a great day.

Hussein

6:21

Salaam all,


Waman athlamu mimmani iftara AAala Allahi kathiban aw kaththaba biayatihi innahu la yuflihu alththalimoona

The Aya says:
And who is more unjust than one who concocted, upon Allah, untruth, or declared His signs untrue?! Indeed, the unjust do not/ will not succeed.

My personal note:

The Aya brings to our attention that denying the truth is injustice and so is concocting untruths and claiming them true. This is especially so when one is making things up about Allah.

It also reminds us that the unjust never succeed.

Translation of the transliterated words:
Waman: and who?
Athlamu: more unjust
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. ATHLAMU means, in this context, more unjust.
Mimmani: of who
Iftara: concocted/ they made up
Note: the root is F-R-W and it means the furr or the animal or the skin that is normally covered with hair. This word is used when people are concocting things and making things up that are not true. It could be related to the action of cutting the skin apart or making things up as in making a dress out of the skin and so forth. IFTARA is an action that is completed. It means: the action of concocting or making up untruths was made to happen by the subject (third person singular) for themselves.
AAala: upon
Allahi: Allah
kathiban: untruth
Note: the root is 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. KATHIBAN means the untruth.

Aw: or
Kaththaba: declared untrue/ they rejected
Note: KATHTHABA 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. KATHTHABA is an action that is completed. It means: the action of making an object (BIAYATIHI= in His signs) untrue happened by the subject (third person singular). In this context, “making the Allah’s signs untrue” means actually declaring it untrue or denying truthfulness or strongly rejecting it
biayatihi: in His signs
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. AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of. HI means Him and points to Allah.

Innahu: indeed
la yuflihu: does not succeed/ will not succeed.
Note: LA is for negation of the action that follows. YUFLIHU is derived from the root F-L-Ha and it means to plow the land. This is also considered as a cause for one to have the better harvest. YUFLIHU is an action that is being completed or will be completed. This verb means literally, make themselves cause better harvest. This, in turn means make themselves succeed but also open the door for others to succeed.

alththalimoona: the unjust
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. ALTHTHALIMOON are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.

Salaam all and have a great day.

Hussein

6:20

Salaam all,


Allatheena ataynahumu alkitaba yaAArifoonahu kama yaAArifoona abnaahum allatheena khasiroo anfusahum fahum la yuminoona

The Aya says:
Those to whom We gave the book, they recognize it as they recognize their children. Those who lost themselves, so they do not make themselves safe (in Allah and his messages).

My personal note:
This Aya is very interesting and very important. It suggests that if a person has knowledge of “the book” then he or she will recognize any work that is “of the book”.

The Question is then what does the word “book” mean in this context? The answer in my view is that the book in here points to any form of knowledge that is of divine provenance and that a person has received in one way or another. This is specifically pointed, but not necessarily limited, to the person who is Jewish or Christian and who was blessed with the ability to understand the scripture in the best way possible. This person will then recognize any work that is related or that comes from the same source. This is likened to the person who read lots of works of a particular author and who will recognize his work even if he was not told that this work was authored by so and so.

The message is that if a person had knowledge of “the book” then he or she will also recognize that the Qur’an is “of the book” or comes from the same author, God.

Translation of the transliterated words:
Allatheena: those who
Ataynahumu: made come to them/ brought to them
Note: ATAYNA is derived from the root 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. ATAYNA is an action that is completed. It means: the action of making come of an object (ALKITAB= the the book) to another object (HUM= them) happened by the subject (first person plural).

Alkitaba: the book
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. ALKITABA 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.

yaAArifoonahu: they recognize Him(the book)/ they know Him
Note: the root is Ain-R-F and it means the elevated place that will be known or recognized from a distance. MaAAROOF is what is recognized. This is also used to mean what is good or recognized as being good or appropriate. YaAARIFOONA is an action that is being completed or will be completed. It means the action of recognizing or knowing (in this context) is happening or will be happening by the subject (third person plural).

Kama: as/ like
yaAArifoona: they recognize / they know
Note: the root is Ain-R-F and it means the elevated place that will be known or recognized from a distance. MaAAROOF is what is recognized. This is also used to mean what is good or recognized as being good or appropriate. YaAARIFOONA is an action that is being completed or will be completed. It means the action of recognizing or knowing (in this context) is happening or will be happening by the subject (third person plural).
Abnaahum: their children
Note: the root is B-N-Y and it means building and it also mean son or child or offspring. 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. ABNAAHUM means their children or offspring.

Allatheena: those who
Khasiroo: lost/ defeated
Note: the root is KH-S-R and it means to lose or become defeated. KHASIROO is an action that is completed. It means: the action of losing or becoming defeated happened by the subject (third person plural)
Anfusahum: themselves
Note: ANFUSAHUM is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSA is a noun that is derived from this root and it means Selves of. HUM means them.

Fahum: so they
la yuminoona: do not make themselves safe/ trust
Note: LA is for negation of the coming action. YUMINOONA is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINOONA is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:19

Salam all,


Qul ayyu shayin akbaru shahadatan quli Allahu shaheedun baynee wabaynakum waoohiya ilayya hatha alquranu lionthirakum bihi waman balagha ainnakum latashhadoona anna maAAa Allahi alihatan okhra qul la ashhadu qul innama huwa ilahun wahidun wainnanee bareeon mimma tushrikoona

The Aya says:
Say (O Muhammad) what entity is bigger in witnessing? Respond (O Muhammd): Allah. He is witnessing between me and you (plural), and this Qur’an was inspired to me to warn you through him and whoever is reached, that you indeed witness that there are other entities worthy of worship with Allah. Say (O Muhammad): I will not witness. Say (O Muhammad): There is only one entity worthy of worship and I am indeed dissociated from what you make as partners (To Allah).

My personal note:
The Aya covers two functions of the Qur’an that were mentioned in the Qur’an in other areas along with other functions. They are the function of witness and the Qur’an is witnessing to humanity of what Allah said and is also witness to the prophethood of Muhammad (pbuh). It is also a warner with the understanding that the warning leaves the door open for appropriate change that can remove the potential threat of harm. The Aya tells the Arabs of the time of Muhammad (Pbuh) that the Qur’an came to me to warn you and whoever is reached. So, this declares another message and that the message of the Qur’an was not limited to the Arabs of Arabia but to every person who is reached by it’s message.

The term Balagh suggests informative and well understood reaching of the message.

Elsewhere the Qur’an mentions other functions for it including bearing of good news and so on.

Translation of the transliterated words:

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Ayyu: what?
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
Akbaru: greater/ bigger
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. AKBAR means greater or bigger.

shahadatan: witnessing/ testimony
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. SHAHADATAN means witnessing or testimony.

quli: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Allahu: Allah
Shaheedun: 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. SHAHEED means witness.

Baynee: between me
Wabaynakum: and between you (plural)
Note: in Arabic, the expression is between me and between you instead of between me and you.
Waoohiya: and was inspired/ communicated subtly
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. OOHIYA is derived from the root W-Ha-Y and it means communication that is of subtle nature or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. OOHIYA is an action that is completed. It means the action of communicating with the object (Ilayya= to me) happened by an undeclared subject.

Ilayya: to me/ towards me
Hatha: this
Alquranu: the Qur’an/ the expressed words
Note: the root is Qaf-R-Hamza and it means reading/ reciting or expressing and letting something come out. One other concrete word is Menses because it is the letting of the internal blood come out. Same thing for delivery of a baby it is also called QARA’. The Qur’an therefore means expressed words through reading and recitation. AL Qur’an is therefore the expressed words of GOD and that is shared through reading it or listening to it’s recitation or otherwise.

Lionthirakum: to warn you (plural)
Note: li means to or in order to. ONTHIRAKUM is derived from the root N-TH-R and it means self imposed consequence. This means that a person will say that I will do this if this happened or that a person will have a consequence happen to him/her if another event happened. It also carries with it the ability to avoid the consequence if made adjustments. ONTHIRAKUM is an action that is being completed or will be completed. It means: the action of warning the object (KUM= plural you ) of consequences is happening or will be happening by the subject (first person singular)
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 the Qur’an.

Waman: and whoever
Balagha: effectively received/ effectively understood
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. BALAGHA is an action that is completed. It means: the action of reaching the intended target happened by the subject (third person singular or plural). In here the target is receiving the message effectively.
Ainnakum: that you indeed

latashhadoona: You indeed witness
Note: LATASHHADOONA 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. LATASHHADOONA is an action that is being completed or will be completed with emphasis. It means: the action of witnessing is happening with emphasis by the subject (second person plural).

Anna: that
maAAa: with
Allahi: Allah/ the one 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.

Alihatan: Gods/ entities 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. ALIHATAN is a plural of ILAH and it means entities worthy of worship or God.

Okhra: others
Note: the root is Hamza-KH-R and it means remaining. OKHRA means remaining or later or just other. This, in turn means the remaining of the two and that is the other in this context.

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
la ashhadu: I will not witness/ I do not witness
Note: LA is to negate the action that follows. ASHHADU 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. ASHHADU is an action that is being completed or will be completed. It means: the action of witnessing is happening or will be happening by the subject (first person singular).

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Innama: there is only
Note: this is a statement that limits the options to only what comes next.
Huwa: He
Ilahun: 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. ILAHUM means entity (singular) worthy of worship.

Wahidun: one
Note: the root is W-Ha-D and it means one. WAHIDUN means one.

Wainnanee: and I indeed
Bareeon: am dissociated/ not taking part/ not approving
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. BAREEON means dissociated or not taking part/ not being approving and so on.
Mimma: from what
Tushrikoona: you make partner/ you associate
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. TUSHRIKOONA is an action that is being completed or will be completed. It means: the action of making partner to the object (not declared but point to Allah) is happening or will be happening by the subject (second person plural).

Salaam all and have a great day.

Hussein

6:18

Salaam all,

Wahuwa alqahiru fawqa AAibadihi wahuwa alhakeemu alkhabeeru

The Aya says:And He is the victorious over His slaves, and He is the wise, the well informed.

My personal note:The Aya uses the term QAHIR as a name or appellation for Allah. It means the victorious and carries with it that the message that none can defeat Allah and therefore it is futile to fight Him or become his enemy.

As often happens when Allah brings to us one of His attributes of strength and victory, He follows it with attributes that calm and reassure us with peace. Those here are the attributes of Wisdom and of being well informed of his creation. They let us know that Allah never abuses His powers and always well informed of us and everything around us.

Translation of the transliterated words:
Wahuwa: and He (Allah)
Alqahiru: the victorious/ the dominant
Note: the root is Qaf-H-R and it means victory of one entity upon another in case of dispute or fight, and clearly establishing dominion and authority. ALQAHIRU means the victorious
Fawqa: above
Note: the root is F-W-Qaf and it means above or rising (aboving). This is used for waking up from sleep because it is a form of rising, but it is also used in many other forms according to the plane of thought of the sentence. FAWQI means above.

Aaibadihi: His slaves/ His servants
Note: the root is Ain-B-D and it means slave or servant. AAIBADI means slaves or servants of. HI means Him and points to Allah.
Wahuwa: and He
alhakeemu : the Wise/ steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way
alkhabeeru: the Well informed
Note: the root is KH-B-R and it means information or informing. ALKHABEER is the one that is well informed and who informs others as well.


Salaam all and have a great day.

Hussein

6:17

Salaam all,


Wain yamsaska Allahu bidurrin fala kashifa lahu illa huwa wain yamsaska bikhayrin fahuwa AAala kulli shayin qadeerun

The Aya says:
And if Allah touches you with harm, then no remover of it (the harm) except He, and if He touches you with goodness, then He is upon everything capable.

My personal note:
There is a beautiful subtle touch in this Aya. First I will explain the new term KASHF which was used here. KASHF is generally used for removal of a veil to reveal what is behind it. The term is conceptually used for revealing what is hidden and is also used for removal of harm.

In a sense the Aya contrasts the harm with the goodness. Whereas the harm is followed by the term KASHF or removal of the veil of harmness, the good is not followed by KASHF. Therefore as if God made the good more substantial and the general rule of our lives that is only covered on occasion with harm. This harm is then removed when Allah removes it in response to our supplication but also out of His mercy upon us. So, the harm is not only a superficial covering, but also a transient one.

I get a subtle but strong positive message from this and that is when, with Allah’s help, the veil of harm is removed, we can see and appreciate more clearly the good that Allah provides us constantly in this life, and hopefully in the next.

Translation of the transliterated words:
Wain: and if
Yamsaska: touches you/ He touches you/ covered you
Note: the root is M-S-S and it means touching. Conceptually, it takes many meanings that are related to touch and they range from just touch to deep influence and so on according to the context. YAMASASKA is an action that is being completed or will be completed. It means: the action of touching or affecting is happening or is going to happen conditionally (because preceded by IN) to the object (KA singular you) by the subject (third person singular pointing to Allah).

Allahu: Allah
Bidurrin: with harm/ by significant harm
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. DURRIN 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. DURRIN is harm or siginficant harm.
Fala: then no
Kashifa: remover
Note: the root is K-SH-F and it means removing what was a cover or barrier either to vision or other forms. Conceptually it takes the different meanings of mainly remover of harm or remover of barrier to vision or other forms of perception. In this cotext KASHI means remover of the harm.

Lahu; of him (the harm)
illa huwa: except He (Allah)/ if not He
Wain: and if
Yamsaska: touches you/ He touches you/ covered you
Note: the root is M-S-S and it means touching. Conceptually, it takes many meanings that are related to touch and they range from just touch to deep influence and so on according to the context. YAMASASKA is an action that is being completed or will be completed. It means: the action of touching or affecting is happening or is going to happen conditionally (because preceded by IN) to the object (KA singular you) by the subject (third person singular pointing to Allah).

Bikhayrin: with good/ by goodness
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. KHAYRIN is derived root KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRIN means: good or goodness.

Fahuwa: then 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
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

6:16

Salaam all,

Man yusraf AAanhu yawmaithin faqad rahimahu wathalika alfawzu almubeenu

The Aya says:
Whomever is distanced away from it (the suffering), on that day, then He (Allah) bestowed Mercy to him, and that is the clear win.

My personal note:
Allah’s mercy manifests itself in many ways. It is part of the great mercy of God to be distanced from the suffering of that day (The day of Judgement). However, His mercy covers us in our daily life. May we be deserving of His mercy on that day as well.

Translation of the transliterated words:
Man: whomever
Yusraf: was moved/ removed/ was distanced
Note: the root is Sad-R-F and it means: the moving or managing of an entity. YUSRAF is an action that is being completed or will be completed. It means: the action of moving or managing the object (third person singular pointing to the suffering) away from another object (Aaanhu= from him), is happening or will be happening by an undeclared subject.

Aaanhu: from him/ away from him
Note: the HIM here points to the suffering of that day
Yawmaithin: that day/ day of that time
Note: YAWMAITHIN is derived from the root Y-W-M and it means day. YAWMAITHIN means that day/ day of that time.
Faqad: then indeed
Rahimahu: He bestowed mercy to him
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMA is the womb-like mercy. RQHIMAHU is an action that is completed. It means: the action of bestowing mercy upon to the object (HU=him and points to the person who had the suffering removed from him) happened by the subject (third person singular pointing to Allah).

Wathalika: and that
Alfawzu: the win/ the gain/ the success
Note: the root is F-W-Z and it means winning in a good fashion. ALFAWZU means the gain or the win.
Almubeenu: the making clear/ clarifying/ the 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, Albalagh alMUBEEN carries the meaning of the effective clear and clarifying delivery (of the message).

Salaam all and have a great day.

Hussein

6:15

Salaam all,



Qul innee akhafu in AAasaytu rabbee AAathaba yawmin Aaatheemin

The Aya says:
Say (O Muhammad): I indeed fear, if I disobeyed my nurturing Lord, the suffering of a great day.

My personal note:
The great day that is being pointed here is the day of judgement where we are held accountable to our actions. It asks of us to be conscious of the consequences of our actions towards God and towards other human beings.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Innee: I indeed
Akhafu: I fear/ have fear
Note: the root is KH-W-F and it means fear. AKHAFU is an action that is being completed or will be completed. It means: the action of fearing is happeneing or will be happening by the subject (first person singular).

In: if
Aaasaytu: I disobeyed/ resisted
Note: the root is Ain-Sad-W and it means wooden stick/wooden staff for the concrete. For the abstract it means disobedience and resistance because the Stick is unbending. AAaSAYTU is an action that is completed. It means: The action of disobeying or resisting happened by the subject (first person singular).

Rabbee: my 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. RABBEE is nurturing Lord of mine.

Aaathaba: suffering of/ torture of
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
YAWMIN: day
Note: YAWMIN is derived from the root Y-W-M and it means day. YAWMIN means the day.
Aaatheemin: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great day.

Hussein

6:14

Salaam all,

Qul aghayra Allahi attakhithu waliyyan fatiri alssamawati waalardi wahuwa yutAAimu wala yutAAamu qul innee omirtu an akoona awwala man aslama wala takoonanna mina almushrikeena

The aya says:
Say (O Muhammad): do I take other than Allah as guardian?! creator of the heavens and the earth and he feeds but is not fed. Say (O Muhammad): I was ordered to be the first/foremost of those who committed themselves (to Allah) and do not be (O Muhammad) of the polytheists.

My personal note:

The message is that the person with safety and trust in God will not take but Allah as his guardian.

The term FATIR was translated as creator. It is closer to meaning cracking open with the understanding that it follows anything that cracks open and gives birth a baby or a plant and so on, mainly acts of creation of something out of something else. Sometimes the cracking open can also mean the end of the entity. For example, on the day when the earth and sky reach their end as we know them, the Qur’an did use the term “Itha Assamaau infatarat= when the sky cracked open” signifying the end of this era and revealing what is beyond.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.

Aghayra: other than?
Note: GHAYR is derived from the root GH-Y-R and it means different or other. AGHAYR means other than mentioned in a form of question mark that also carries with it exclamation.

Allahi: Allah
Attakhithu: do I take for myself as?
Note: the root is Hamza-KH-TH and it means to take. ATTAKHITHU is an action that is being completed or will be completed. It means: the action of taking the object (wliyyan- guardian) for oneself is being made to happen or will be made to happen by the subject (first person singular).

Waliyyan: guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYAN is either the one who is a guardian or the one who receives guardianship of another or both. In this context, guardian is the one that applies.

Fatiri: creator of/ birther of/ cracking open
Note: the root is F-TTA-R and in concrete it is used when something opens and something comes out of it or inside of it or just opens with consequence and so on. Conceptually, it is used to mean break of the fast because then the mouth opens and food enters, but also any form of creation or birthing that happens when the womb opens and the baby comes out or the seed opens and the plant comes out. So, any form of creation of something from something else may apply. FATIRI in this context means: Creator of or birther of. The birthing here means that he made a previous created entity give birth to the heavens and the earth and so 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.
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.
Wahuwa: and he
yutAAimu: feeds
Note: the root is TTa-Ain-M and it means anything that is eaten or put in the mouth. YUTAAiMU is an action that is being completed or will be completed. It means: the action of feeding or making the object (not mentioned) eat is happening or will be happening by the subject (third person singular)

wala yutAAamu: and is not fed/ while not fed/ but not fed
Note: WALA means in the context and not, but not or while not. YUTAAaMU is derived from TTa-Ain-M and it means anything that is eaten or put in the mouth. YUTAAaMU is an action that is being completed or will be completed. It means: the action of feeding or making the object (third person singular pointing to Allah) eat is happening or will be happening by an undeclared subject.

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Innee: I indeed
Omirtu: was ordered
Note: The root is Hamza-M-R and it means ordering something and the implementation of it. Sometimes it attains the implementation part or matter as in personal matter and so forth, and at times it is the order and implementation of the order, depending on the situation in the sentence. UMIRTU is an action that is completed. It means: the action of ordering the object (first person singular) happened by and undeclared subject.

An: that
Akoona: I be/ I happen to be
Note: AKOONA is derived from the root K-W-N and it means being. AKOONA is an action that is being completed or will be completed. Here it is in future sense. It means: The action of being will happen by the object (first person singular). It therefore means: I be.

Awwala: first/ foremost
Note: AWWAL is derived from the root Hamza-W-L and it means ultimate as a concept and takes different shapes and specific meanings according to the situation including first and so on. It often takes the meaning of first because that is the most ultimate. AWWALA means first of or first amongst or most ultimate of or foremost.

Man: of/ from
Aslama: who committed himself or themselves to Allah
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. ALISLAMA is the committing to the better entity and that is the commitment to Allah. ASLAMA is an action that is completed. It means: the action of committing oneself to Allah happened by the subject (third person plural or singular).
wala takoonanna: and do not be (singular)
Note: WALA is a beginning of an order not to act the action that follows. TAKOONANNA is derived from the root K-W-N and it means being. TAKOONANNA is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (second person singular).

Mina: of/ from
Almushrikeena: the ones who make partners (To Allah)/ the polytheists
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. ALMUSHRIKEENA are the ones who make partners to God in worship or in action and that includes the polytheists.

Salaam all and have a great day.

Hussein

6:13

Salaam all,


Walahu ma sakana fee allayli waalnnahari wahuwa alssameeAAu alAAaleemu

The Aya says:
And to Him belongs what rests in the night and the day, and He is the listening, the knowing.

My personal note:
This Aya continues the theme that all belongs to God. It also reiterates that Allah is always aware of His creation.

there is a certain beautiful touch here. That is most creatures rest at night and that is why the night was mentioned first, but it also did not neglect that there are also creatures that rest during the day and are active at night. So, it covered both groups and that is then all creatures.

Translation of the transliterated words:
Walahu: and to Him belongs
Ma: what
Sakana: rested/ calmed down/ relaxed
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. SAKANA is an action that is completed. it means that the action of resting/ relaxing/ calming down happened by the subject (third person singular or plural pointing to MA= what)
Fee: in
Allayli: the night
Note: ALLAYLI is derived from the root L-Y-L and it means night. ALLAYLI means the night.
waalnnahari: and the day
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. ALNNAHARI is derived from The root 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. ALNNAHARI is the daytime and is related to the rivers possibly because of the flowing light or something to that.
Wahuwa: and He
alssameeAAu: the great in hearing/ great understanding/listening
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. ALSSAMeeAAu is the one with great hearing or great understanding or more likely both at the same time. I used the term listening because it carries both meanings.
alAAaleemu: the knowledgeable/ the knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLEEM is the one that is very knowledgeable

Salaam all and have a great day.

Hussein

6:12

Salaam all,


Qul liman ma fee alssamawati waalardi qul lillahi kataba AAala nafsihi alrrahmata layajmaAAannakum ila yawmi alqiyamati la rayba feehi allatheena khasiroo anfusahum fahum la yuminoona

The Aya says:
Say (O Muhammad): to whom belongs what is in the heavens and the earth? Say to Allah, He wrote upon Himself the mercy. He will indeed gather you (plural) to the day of Judgment, no disturbing doubt in it. Those who lost themselves, so they do not make themselves safe (in Allah).

My personal note:

The term “He wrote upon Himself mercy” carries with it the two potential meanings and that is documenting that Allah is merciful but also that Allah made mercy a self imposed mandate upon himself. It is a statement to reassure those amongst us that the Mercy of God is supreme. Then our responsibility is to make ourselves deserving of it.

The term “la Rayba feehi” is translated as “no disturbing doubt” and the reason is that the term RAYBA does not cover doubt alone but the doubt that causes disturbance in our being or our hearts or our sense of safety and trust in Allah. I believe that it is important that the most blameworthy of doubt is the RAYBA because it is a deep enough doubt that it disturbs us as opposed to the other doubts that happen to us all the time but that do not disturb us or our sense of safety and trust in God.

The last part of the Aya is very interesting and that is tellling us that those who are not making themseles safe in Allah are those who end up defeating themselves and making themselves the ultimate losers. In a sense, as if the Aya points us towards one of the most important issues that makes us deserving of Allah’s mercy and that is having safety and trust in Allah and in his Mercy.

This is a message to make us increase and nurture our sense of safety and trust in Allah.

Translation of the transliterated words:

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Liman: to whom belongs
Ma: what
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.

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.

Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Lillahi: to Allah/ belong to Allah
Kataba: He wrote/ He mandated
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. KATABA is an action that is completed. It means: writing happened by the subject (third person singular 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 is taking the meaning of mandating or decreeing.
Aaala: upon
Nafsihi: himself
Note: NAFSIHI 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. NAFSI means self of. HI means him.

Alrrahmata: the mercy
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHMA is the womb-like mercy.

layajmaAAannakum: He will indeed gather you (plural)
He gathers
Note: the root is J-M-Ain and it means gather the different parts together or putting things together. LAYAJMaAANNA is an action that will be completed. It means: the action of gathering the object (KUM= plural you) will be happening with emphasis by the subject (third person singular pointing to Allah).

Ila: until/ towards
Yawmi: day of
Note: YAWMI is derived from the root Y-W-M and it means day. YAWMI means the day of.
Alqiyamati: the standing/ the rising
Note: the root is Q-W-M and it means standing upright. ALQIYAMATI is the standing upright or upright standing. This is a term that is used for the day of judgment because we all stand in front of GOD. YAWMI ALQIYAMATI is the judgment day.
la rayba: no disturbing doubt
Note: LA means no. RAYBA is derived from the root R-Y-B and it means doubt mixed with disturbance or suspecting badness. One concrete word is RAIB and is used for the milk when it is made into butter because it needs lots of shaking movements. RAYBA means doubt or disturbance or a doubt that causes disturbance and so on.

Feehi: in him
Allatheena: those who
Khasiroo: lost/ defeated
Note: the root is KH-S-R and it means to lose or become defeated. KHASIROO is an action that is completed. It means: the action of losing or becoming defeated happened by the subject (third person plural)
Anfusahum: themselves
Note: ANFUSAHUM is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSA is a noun that is derived from this root and it means Selves of. HUM means them.

Fahum: so they
la yuminoona: do not make themselves safe/ trust
Note: LA is for negation of the coming action. YUMINOONA is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINOONA is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:11

Salaam all,


Qul seeroo fee alardi thumma onthuroo kayfa kana AAaqibatu almukaththibeena

The Aya says:
Say (o Muhammad) travel in the land then observe how was the ending of the makers of untruth.

My personal note:

The word mukaththibeen was translated as “makers of untruth”. The making of untruth carries with it two potential meanings and both are correct:
1- they lie about things and make things up.
2- They claim the truth as being untrue

And people had done both main sins related to the truth. The message is that the ending of such group of people is not good. The Aya is asking the people of Arabia to take note and message from the remnants that testify to thos kinds of communities. In this is an important message not to make things up or claim them truth when not certain of their truthfulness and it also gives us the message not to declare something untrue if we are not certain that they are actually not true. It calls for some level of ascertainment in both cases and certainly not declare something untrue because we do not like it or because it does not fit our perception or bias of things.

Translation of the transliterated words:
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Seeroo: travel/ pass
Note: the root is S-Y-R and it means passage as in passage through place or time or any other plane of thought. SEEROO is an order to a group of people. It means: travel/ pass and so on.

Fee: in/ 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.

Thumma: then
Onthuroo: see/ watch/ observe
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. OTHUROO is an order addressed to a group. It means: watch or see or observe
Kayfa: how
Kana: was/ happened to be
Note: the root is K-W-N and it means being. KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular or plural). This in turn means: He/ they was or He/ they happened to be

Aaaqibatu: ending of/ final consequence of
Note: the root is Ain-Qaf-B and it means back of foot. This is the concrete meaning and it is used to mean end, back or behind including the consequence of a person’s action and it can also mean obstacle. AaaQIBATU means ending of/ final consequence of
Almukaththibeena: the makers of untruth
Note: the root is 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. ALMUKATHTHIBEEN are the ones who make untruth. This “making of untruth” can be because of two main reasons:
1- Claiming the truth false
2- Making up an untruth
And the two apply to this category


Salaam all and have a great day.

Hussein

6:10

Salaam all,


Walaqadi istuhzia birusulin min qablika fahaqa biallatheena sakhiroo minhum ma kanoo bihi yastahzioona

The Aya says:
And indeed, messengers before you (singular) were mocked, then the ones who mocked them became encircled by what they mocked with.

My personal note:

The Aya is a message of reassurance to the prophet (pbuh) that people will mock him as they did messengers before him, but eventually the mockery will backfire on the person who does it especially if the person who was mocked was on the correct path.

Translation of the transliterated words:
Walaqadi: and indeed
Istuhzia: were mocked
Note: the root is H-Z-Hamza and it means mocking. ISTUHZIA is an action that happened. It means: the action of mockery of the object (BIRUSULIN= in messengers/ envoys) happened an undeclared subject.

Birusulin: in messengers/ envoys
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. RUSULIN 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. RUSULIN means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.
Min: from

qablika: before you (singular pointing to Muhammad pbuh)
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. KA means singular you and points to Muhammad (pbuh).
Fahaqa: then surrounded them/ then became bad consequence
Note: FA means then or therefore. HAQA is derived from the root HA-Y-Qaf and it means when the consequence of an action surrounds the actor and it is generally used for bad consequences of bad actions. HAQA is an action that is completed. It means: the action of the object (biallatheena= in those who) becoming surrounded by the bad consequences of their actions happened by the subject (MA kanoo bbihi yastahzioon= what they used to mock).

Biallatheena: in those who
Sakhiroo: mocked
Note: the root is S-KH-R and it means working for no pay or any other work where there is no payment nor response to it. It is used for mocking in an abstract form, because the one that mocks does not expect to receive a negative response. SAKHIROO is an action that is completed. It means: the action of mocking the object (minhum= of them) happened by the subject (third person plural)
Minhum: of them/ them
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