6:70

Salaam all,



Wathari allatheena ittakhathoo deenahum laAAiban walahwan wagharrathumu alhayatu alddunya wathakkir bihi an tubsala nafsun bima kasabat laysa laha min dooni Allahi waliyyun wala shafeeAAun wain taAAdil kulla AAadlin la yukhath minha olaika allatheena obsiloo bima kasaboo lahum sharabun min hameemin waAAathabun aleemun bima kanoo yakfuroona

The Aya says:
And leave those who took their religion/obligation/law play and distraction and this life tricked them. And remind by him (the message), that a self gets repulsed by what she earned. She has no guardian nor intercessor short of Allah, and if she offers to trade every exchange, it will not be taken from her. Those who were repulsed by what they earned. They have drink from heat, and painfull suffering by what they used to reject.

My personal note

There is a new term here derived from the root W-TH-R and it means the small pieces of meat in the stew but also the foreskin that is removed and let go in circumcision. Conceptually, it is used for letting go. In here, it is ordering the prophet to basically not dwell on those who are insistent on rejecting the message and on taking their religion as play and distraction.

I did translated the word DEEN as religion/obligation/law and that is because that word, which is usually translated as religion encompasses a sense of obligation as well as abidance by law and accountability all in the same word. I believe that this is an important distinction to be made between the english word religion which seems to cover belief and ritual and the Arabic word DEEN which covers that as well as law and sense of obligation as well as accountability.

Translation of the transliterated words:
Wathari: and leave/ let go
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. THARI is derived from the root W-TH-R and it means in concrete the small pieces of meat that one puts in the stew. It can also point to the foreskin that is removed in circumcision. Conceptually, it can point to something that you let go without causing you concern or harm. THARI is an order addressing a singular. It means: leave or let go.
Allatheena: those who
Ittakhathoo: took/ took for themselves
Note: the root is Hamza-KH-TH and it means to take. ITTAKHATHOO is an action that is completed. It means: the action of taking the object (deenakum= your religion) happened by the subject (third person plural).

deenahum: their religion/ their fulfilling obligation/ their law/ their accountability
Note: the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this context, it points to fulfilling those issues. HUM means them.
laAAiban: playing/ non purposeful acts/ play
Note: the root is L-Ain-B and it means in concrete the saliva as well as any playing or non purposeful action. LaAAiBUN here takes the meaning of play and non purposeful action.
walahwan: and distraction/ including distraction
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. LAHWAN is derived from the root L-H-W and it means distractions that move a person away from work or desire or others. LAHWAN means distraction in this sense because it distracts us from Allah or remembering Him.

Wagharrathumu: and tricked them
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. GHARRATHUMU is derived from the root Ghain-R-R and it means false or uncertain and it can take the meaning of tricky. GHARRATHUMU is an action that is completed. It means: the action of tricking the object (HUM= them) happened by the subject (third person singular pointing to Alhayat alddunia= this life).
Alhayatu: the life
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. ALHAYATU means the life.
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living. ALHAYATU ALDDUNYA means this life.

Wathakkir: and mention/ and remind
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. THAKKIR is derived from the root TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. THAKKIR is an order addressed to a singular. It means: remind or mention.
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 the message in general.

An: that
Tubsala: becoming repulsed
Note: the root is B-S-L and in concrete is means the lion for it’s ability to repulse and scare. Conceptually the term is used for a brave person who can repulse in a positive way for making others afraid and it also can be used to the person who becomes repulsive because they become disgusting and so on. In this context, it is revealing the unattractiveness and becoming repulsive because of becoming disgusting or becoming repulsed as in rejected. TUBSAL is an action that is being completed or will be completed. It means: the action of becoming disgustingly repulsive or becoming repulsed is happening or will be happening to the object (third person singular) by an undeclared subject.
Nafsun; a self
Note: NAFSUN 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. NAFSUN means a self.

Bima: by what/ with what/ in what
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. MA means what
Kasabat: she earned/ gained
Note: the root is K-S-B and it means earning or collecting. KASABAT is an action that is completed and that is derived from the root. It means: the action of earning or collecting happened by the subject (third person singular feminin pointing to nafs= self).
Laysa: not
Laha: to her/ belong to her
Min: from
Dooni: short of/ below of
Note: The root is D-W-N and it means short of someone or something. It can also mean lower than at times depending on the plane of thought of the sentence. DOONI means short of or below of.
Allahi: Allah
waliyyun: guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYUN 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.
Wala: nor
shafeeAAun: interceder/ recommender
Note: the root is SH-F-Ain and it means even number as opposed to odd number. Conceptually, this takes the meaning of recommendation on behalf of someone or intercession on behalf of someone because that makes the one person into a partner with the second (shafaa=even number). SHAFeeAAuN is the one who intercededs on behalf of another.

Wain: and if
taAAdil: it trade/ it offers exchange/ it offers a trade
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. TaAADIL is an action that is being completed or will be completed. It means: the action of offering an exchange that the subject thinks equitable is happening or will be happening by the subject (third person singular feminine pointing to Nafsun=self)
kulla: every/ each
Note: KULLA 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. KULLA means every, or each.
Aaadlin: exchange/ trade off
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. AAaDLIN means exchange or trade off or equitable exchange at times.

la yukhath: will not be taken
Note: LA is for negation of the action that comes next. YUKHATH is derived from the root Hamza-KH-TH and it means to take. YUKHATH is an action that is being completed or will be completed. It means: the action of taking the object (AAdLIN=trade off) is happening or will be happening by an undeclared subject. LA YUKHATH means will not be taken or will be rejected.

Minha: from her
Olaika: those
Allatheena: who
Obsiloo: became repulsed
Note: the root is B-S-L and in concrete is means the lion for it’s ability to repulse and scare. Conceptually the term is used for a brave person who can repulse in a positive way for making others afraid and it also can be used to the person who becomes repulsive because they become disgusting and so on. In this context, it is revealing the unattractiveness and becoming repulsive because of becoming disgusting or becoming repulsed as in rejected. OBSILOO is an action that is completed. It means: the action of becoming disgustingly repulsive or becoming repulsed happened to the object (third person plural) by an undeclared subject.

Bima: by what/ with what/ in what
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. MA means what
Kasaboo: they earned/ gained
Note: the root is K-S-B and it means earning or collecting. KASABOO is an action that is completed and that is derived from the root. It means: the action of earning or collecting happened by the subject (third person plural).

Lahum: belongs to them/ they have
Sharabun: drink
Note: the root is SH-R-B and it means drinking or drink. SHARABUN means drink.
Min: from/ of
Hameemin: heat
Note: the root is HA-M-M and it means in one of it’s concrete meanings the hot water. This is then conceptually used to mean closeness at times, heat at others and nearing the time of finishing a matter or death. In this context, it is pointing to heat or hot water as in scalding water. HAMEEM in this context is the hot water that scalds.

waAAathabun : and suffering
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. AAaTHABUN is derived from the root 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.
Aleemun: painful
Note: the root is Hamza-L-M and it means pain. ALEEMUN means painful.

Bima: by what/ with what/ in what
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. MA means what
Kanoo: they happened to be/ they were/ they used to
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

yakfuroona: to reject/ to discard
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. YAKFUROONA is an action that is being completed or will be completed. It means: the action of rejection or discarding of the object (bima=what) is happening or will be happening by the subject (third person plural). Because it came after KANOO the meaning of the three words combined becomes: by what they happened to be rejecting or by what they used to reject

Salaam all and have a great day.

Hussein