Qul aghayra Allahi abghee rabban wahuwa rabbu kulli shayin wala taksibu kullu nafsin illa AAalayha wala taziru waziratun wizra okhra thumma ila rabbikum marjiAAukum fayunabbiokum bima kuntum feehi takhtalifoona
The aya says:
Say (O Muhammad): Is it other than Allah I desire as nurturing Lord?! While He is nurturing Lord of everything?!. And no self will earn except upon herself, and no burden carrying person will carry the burden of another. Then to your (plural) nurturing Lord is your return, so he will inform you in what you happened to be differing in.
The Aya reiterates that Allah is the nurturing Lord for all creation and thererfore it does not make sense to take another entity as a nurturing Lord.
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Aghayra: other than?
Note: GHAYR is derived from the root GH-Y-R and it means different or other. AGHAYR means other than mentioned in a form of question mark that also carries with it exclamation.
Abghee: I desire/ I want
Note: the root is B-GHain-Y or B-ghain-w and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something desirable or desire as well as something bad. Both may share that youth is desirable and youth is associated with immaturity and foolish actions. ABGHEE is a action that is being completed or will be completed. It means: the action of desiring and wanting the object (RABBAN= nurturing lord) for oneself is happening or will be happening by the subject (first person singular).
Rabban: nurturing Lord
Note: the root is 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. RABBAN is nurturing Lord.
Rabbu: nurturing Lord of
Note: the root is 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. RABBU is nurturing Lord of.
Kulli: every/ 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
wala taksibu: and not earn/ and will not earn
Note: WALA serve to TAKSIBU is derived from the root K-S-B and it means earning, acquiring or collecting. TAKSIBU is an action that is being completed or will be completed and that is derived from the root. It means: the action of earning or collecting is happening or will be happening by the subject (first person singular).
Note: KULLU 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. KULLU means every, or each.
nafsin; a self
Note: NAFSIN 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. NAFSIN means a self.
Illa: if not/ except
Aaalayha: upon her/ against her
Wala: and not
Taziru: carry burden
Note: the root is W-Z-R and it means in concrete usage the burdens of war as in the machinations of it and the heavy weights carried in it and so on. Conceptually the term is used to mean in WAZAR form as help in carrying those burdens and also refuge from them whereas another form WIZR means the burdens themselves especially if they were the burdens of sins as intended in this context. TAZIRU is an action that is being completed or will be completed. TAZIRU means the action carrying a burden is happening or will be happening by the subject (third person singular)
Note: the root is W-Z-R and it means in concrete usage the burdens of war as in the machinations of it and the heavy weights carried in it and so on. Conceptually the term is used to mean in WAZAR form as help in carrying those burdens and also refuge from them whereas another form WIZR means the burdens themselves especially if they were the burdens of sins as intended in this context. WAZIRATUN is an entity that carries burdens
Wizra: burden of
Note: the root is W-Z-R and it means in concrete usage the burdens of war as in the machinations of it and the heavy weights carried in it and so on. Conceptually the term is used to mean in WAZAR form as help in carrying those burdens and also refuge from them whereas another form WIZR means the burdens themselves especially if they were the burdens of sins as intended in this context. WIZRA means burden of
Okhra: another/ remaining one
Note: the root is Hamza-KH-R and it means remaining. OKHRA means remaining or later or just other. This, in turn means the remaining of the two and that is the other in this context.
Ila: to/ towards
rabbikum: your nurturing lord
Note: the root is 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. KUM means plural you.
marjiAAukum: your time/place of return/ your return
Note: the root is R-J-Ain and it means returning. MARJiAAuKUM is the place or time of return or both. It can also mean return period, because return will happen in it’s place and it’s time at the same time.
Note: FA means then or therefore or so. YUNABBIOKUM is derived from the root N-B-Hamza and it means news or informing since the news are meant to inform. YUNABBIO is an action that is being completed or will be completed. It means: the action of making the object (KUM=plural you) informed is happening or going to happen by the subject (third person singular pointing to God).
Bima: by what/ with what/ in what
Note: Bi denotes that what comes after is a tool and/or an object of an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Kuntum: you (plural) happened to be/ were
Note: the root is K-W-N and it means being. KUNTUM is an action that is completed that is derived from the root. It means: the action of being happened by the subject (second person plural). This in turn means: you (plural) happened to be
Feehi:in him
Takhtalifoona: differ/ disagree
Note: the root is KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. TAKHTALAFOON is an action that is being completed or will be completed. It means: the action of putting oneself behind oneself is happening or will be happening by the subject (third person plural). Here, the context of putting oneself behind oneself points to differences that are difficult to reconcile.
Hussein
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