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