6:27

Salaam all,


Walaw tara ith wuqifoo AAala alnnari faqaloo ya laytana nuraddu wala nukaththiba biayati rabbina wanakoona mina almumineena

The Aya says:
And if you (singular) see as they were stood at/upon Hell then they said: We wish we are returned and not declare untrue our nurturing Lord’s signs and we be amongst the ones who make themselves safe (In Allah).

My personal note:
This statement, although it is using a past tense, is pointing to a future event and painting a picture of what will happen on the day of judgment when the rejectors of the message are faced with the consequences. They will wish in vain to return and do differently.

I translated the term WUQIFOO ala ANNAR= they were stood upon the fire” in to they were stood at the fire. It is important to mention that there is not an Arabic term that stands in clear parallel to the Englist AT. We have different terms that replace it depending on the situation. Aala/ upon is used at times. An example:

“Let us sit at the table”. In Arabic one would actually say: “Let us sit Aala=on the table”. This explains why I will say often things like that and draw some laughs from my English speaking friends as they literally sit on the table.
However, Aala is only one thing that is used instead of AT. Here are two more examples:

“Let us meet at the restaurant”. In Arabic this will then be either:
“let us meet Fee=in the restaurant” if one meant inside the restaurant or
“Let us meet Aaind= at the gate/vicinity of the restaurant”

And so on.

Translation of the transliterated words:
Walaw: and if
Tara: you (singular)
Note: the root R-Hamza-Y and it means viewing or seeing. TARA is an action that is being completed or will be completed. It means: the action of vision is happening or will be happening by the subject (second person singular.)

Ith: as
Wuqifoo: they were stood motionless/ they were stood
Note: the root is W-QAF-F and it means standing still. This is then used for someone standing as opposed to sitting/ lying and so on. It is also used for stopping the movement and it can be used for both. WUQIFOO is an action that is completed. It means: the action of making the object (third person plural) stand motionless or just stand alone happened by an undeclared subject.
Aaala: upon
alnnari: the fire/ Hell
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. ALNNARI is the fire and here it points to Hell.

faqaloo: So they said/ responded/ communicated
Note: FA means so or therefore or then 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 or responded or communicated.
ya laytana: We wish
Note: this is an expression that is used for regretting what happened and wishing for an alternative.
Nuraddu: we are returned
Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. NURADDA is an action that is being completed or will be completed. It means: the making of the object (first person plural) return to their point of starting is happening or will be happening by an undeclared subject.

Wala: and not
Nukaththiba: declare untrue/ reject
Note: NUKATHTHIBU 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. NUKATHTHIBU is an action that is being completed or will be completed. It means: the action of making an object (BIAYATI RABINA= by signs of our Lord) untrue is happening or will be happening by the subject (first person plural).

Biayati: in signs of
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.
rabbina: Our nurturing Lord
Note: RABBINA 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. NA means us.

Wanakoona: and we happen to be/ and we become
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. NAKOONU is derived from the root K-W-N and it means being. NAKOONA 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 (first personal plural). This in turn means, in this context: We will be or will happen to be or we become.
Mina: from/ amongst
Almumineena: the ones who make themselves safe.
Note: ALMUMINEENA 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. ALMUMINEENA means: those who make themselves safe.


Salaam all and have a great day.

Hussein