6:52

Salaam all,


Wala tatrudi allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu ma AAalayka min hisabihim min shayin wama min hisabika AAalayhim min shayin fatatrudahum fatakoona mina alththalimeena

The Aya says:
And do not (O Muhammad) chase away those who call upon their nurturing Lord in the morning and the evening. They seek His face. There is not a thing of their accounting that is upon you, nor a thing of your accounting is upon them so as to chase them away then you become amongst the unjust.

My personal note:
The Aya asks of the prophet (pbuh) not to chase away his followers who are seeking “the face of their Lord”. It continues that what the prophet has to account for is his and what they account for is theirs and therefore there is no reason for him to chase them away and if he did then he would be unjust.
The term “Face of their Lord” is the word that is used. The term is used often to denote one of two meanings or both meanings and more:

1- Gaining the acceptance and approval of their Lord.

2- Seeing the face of their Lord on the day of judgement, just like a lover who is longing to meet his loved one, until they meet face to face one day and that would be their happiest day.

Muslim theologians differed whether God has a face. Early Muslims agreed that Allah has a face but stopped short of giving specifics using the general distinction of “He has a face that is fit for His grandeur without likening it to anything nor denying it’s existance, nor explaining it’s specifics nor playing with the meaning of the word”. Some later muslim scholars had varying degrees of trying to explain “the face” without accepting an actual face.

Conceptually, though the face of an entity is what meets and greets others and so on without having to indulge on the more specific aspects of it and with emphasizing it’s actual existance.

Translation of the transliterated words:
Wala tatrudi: and do not expel/ do not chase away
Note: WALA is a continuation of negation and in this case an order of inhibition. TATRUD is derived from the root TTA-R-D and it means in concrete when the night and day alternate as if they are chasing away each other. It is also used in concrete for the running river as the water pushes the other water away. Conceptually, it is used for expelling or chasing away and it can be used for the chase of the hunt and so forth. In this context, it is used for chasing away or expelling. WALA TATRUDI is an order addressed to a singular. It means: and do not chase away or expel.
Allatheena: those who
yadAAoona: call upon
Note: the root is D-Ain-Y and it means calling as in calling someone for help or otherwise. YADAAooNA is an action that is being completed or will be completed. It means that the action of calling or calling upon is happening or will be happening by the subject (third person plural) of the object (RABBAHUM= their nurturing Lord .

rabbahum: their nurturing Lord
Note: RABBAHUM 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. RABBA is nurturing Lord of. HUM means them.
Bialghadati: in the morning/ by the morning/ with the morning
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. ALGHADATI is derived from the root Ghain-D-W and it means the beginning of the day. ALGHADATA is the beginning of the day or morning.
waalAAashiyyi: and the evening
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. ALAAaSHIYYI is derived from the root Ain-SH-Y and it means dimness or vision which could be due to dim lighting or dimness in the vision itself. The word is used for poor vision or night blindness and also for the evening and night when the light is dim and therefore the vision is naturally dim. Basically, it means: when one sees only darkness. ALAAaSHIYYI means the evening or night or any time when the light is dim.

Yureedoona: they want/ seek
Note: the root is R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDOONA is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person plural).
Wajhahu: His face/ His acceptance
Note: the root is W-J-H and it means face. It is used conceptually to mean what meets the eye or what receives others, since the face is what we meet first. WAJHA means face of. HU means Him and points to Allah. Showing the face suggests acceptance since moving the face away points to rejection.

Ma: not
Aaalayka: upon you (singular)
Min: of
Hisabihim: their accounting/ their account
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISABI is the calculation of. The calculation means the end product of an action or the balance of a transaction and so forth. HIM means them. So Hisabihim their accounting/ or their account.

Min: of
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
Wama: and not
Min: of
Hisabika: your account/ your accounting
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HISABI is the calculation of. The calculation means the end product of an action or the balance of a transaction and so forth. KA means singular you and points to the prophet (pbuh). So Hisabika means your accounting or your account.

Aaalayhim: upon them
Min: of
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
Fatatrudahum: so you (singular) expel them/ so you chase them away
Note: FA means then or therefore or so. TATRUDAHUM is derived from the root TTA-R-D and it means in concrete when the night and day alternate as if they are chasing away each other. It is also used in concrete for the running river as the water pushes the other water away. Conceptually, it is used for expelling or chasing away and it can be used for the chase of the hunt and so forth. In this context, it is used for chasing away or expelling. TATRUDAHUM is an action that is being completed or will be completed. It means: the action of expelling or chasing away is happening or will be happening to the object (third person plural) by the subject (second person singular)

Fatakoona: so you become/ so you will be
Note: FA means therefore or then or so. TAKOONA is derived from the root K-W-N and it means being. TAKOONA 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 (second person singular). It therefore means: you become or you will be.
Mina: from/ amongst
Alththalimeena: 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. ALTHTHALIMEEN 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