WaAAindahu mafatihu alghaybi la yaAAlamuha illa huwa wayaAAlamu ma fee albarri waalbahri wama tasqutu min waraqatin illa yaAAlamuha wala habbatin fee thulumati alardi wala ratbin wala yabisin illa fee kitabin mubeenin
The Aya says:
And with Him keys of the unperceived. None knows them but He. And He knows what is in the land and the sea, and there is not a leaf that falls except that He knows her, and not a seed in the darkness of the earth, nor a moist, nor a dry entity except in self evident documentation.
My personal note:
The Aya continues the theme from the previous Aya which talked about Allahs knowledge of the unjust. This one goes further to let us know that Allah knows the unperceived and holds the keys to it which means that we cannot know them without His license and will.
It then goes further to let us know the extent of His knowledge of the perceived world and that nothing happens in the earth or the sea, no matter how minute, is known by Allah and is going to have it’s own weight and account.
One function of this kind of account is to heighten our awareness and consciousness of Allah so that we live and work while always aware of His knowledge not only of what is perceived of us, but of our inner deep workings.
Translation of the transliterated words:
WaAAindahu: and at Him/ And at His/ and He has/ and with Him
Mafatihu: keys of
Note: the root is F-T-Ha and it means to open for the verb and opening for the noun. The concept that it carries are either opening or relieving from pressure which includes a gain or win. MAFATIH are what one opens with, basically keys but anything that makes an opening.
Alghaybi: the unperceived
Note: ALGHAYBI is derived from the root GH-Y-B or GHAIN-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBI here means the unperceived.
la yaAAlamuha: does not know her/ it
Note: LA is for the negation of the action coming next. 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 (HA= her and points to the keys of the unperceived) for fact is happening or will be happening by the subject (third person singular).
illa huwa: except He
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= what) for fact is happening or will be happening by the subject (third person singular pointing to Allah).
Ma: what
Fee: in/ on
Albarri: the land/ the firm ground
Note: ALBARRI isderived from the root B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBARRI is the firm ground or the land as opposed to the sea.
waalbahri: and The Sea/ the water
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. ALBAHRI is derived from the root B-Ha-R and it means big water. It is used to mean the sea or any big body of water.
Wama: and not
Tasqutu: falls
Note: the root is S-Qaf-Tta and it means falling from above. The term can also conceptually be used for any thing that fails as well because it is a form of falling. TASQUTU is an action that is being completed or will be completed. It means: the action of falling is happening or will be happening by the subject (Waraqatun=leaf)
Min: of
Waraqatin: leaf
Note: the root is W-R-Qaf and it means leaf of the trees and so on. The word is also conceptually used for any entity that is flat and thin and therefore can be used for the paper we write on, or any flat thin surface we write on as well as money whether coins or paper money. Here the context is for WARAQATUN as in leaf but can include any thin flat surface that falls from above.
Illa: except/if not
yaAAlamuha: He knows her
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 (HA= what is in the heavens and the earth) for fact is happening or will be happening by the subject (third person singular pointing to Allah).
Wala: and not
Habbatin: a seed
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. HABBATIN here means a seed.
Fee: in/ on
Thulumati: darkness/ 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. THULUMATI means the darknesses of.
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.
Wala: nor/ and not
Ratbin: moist/ maleable
Note: the root is R-TTA-B and it means the entity that is smooth, maleable. The term is used for the green maleable branch and the moist young dates and so on. Conceptually, it is used for anything that is moist because it comes with maleability as opposed to the dry which is not maleable. RATBIN is the moist maleable
Wala: and not
Yabisin: dry/ rigid
Note: the root is Y-B-S and it means the entity that has lost it’s moisture and became rigid and not maleable. YABISIN is the dry and the rigid where if you bend it you break it.
Illa: if not/ except
Fee: in
kitabin: book/ the collection of knowledge/ documentation
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. KITABIN 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 or documented.
mubeenin: 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, KITABIN MUBEEN carries the meaning of self evident documentation.
Salaam all and have a great day.
Hussein
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