Salaam all
11:7
وَهُوَ ٱلَّذِي خَلَق
ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى ٱلْمَآءِ
لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً وَلَئِن قُلْتَ إِنَّكُمْ
مَّبْعُوثُونَ مِن بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوۤاْ إِنْ
هَـٰذَآ إِلاَّ سِحْرٌ مُّبِينٌ
The Aya says:
And He who created the heavens and the earth in six days
(cycles) and his throne was on water/liquid/vapor in order to test you (plural)
who of you is best in deeds. And if you
(singular) say:” you (plural) will be resurrected after death.” The rejecters will
respond: “This is nothing but clear deception”.
My personal note:
The days as mentioned in the Qur’an is made clear in many
other passages of the Quran that it is not the same days as we count
today. Therefore they are to be understood
as certain cycles that repeat themselves just as our days are but not equal in
duration and so on.
The word ARSH was translated as throne but is better
understood as a barrier/ ceiling / separator between the creation and the
creator. This is the general concept
that the word brings.
Translation of the transliterated words:
wahuwa alladhī khalaqa l-samāwāti wal
arḍa fī sittati ayyāmin wakāna ʿarshuhu ʿalā l-māi liyabluwakum ayyukum aḥsanu ʿamalan wala-in qul`ta innakum mabʿūthūna min baʿdi l-mawti layaqūlanna alladhīna kafarū in hādhā illā siḥ`run mubīnun
wahuwa: and He
alladhī: who
Khalaqa: He created
Note:
the root is KH-L-Qaf
and it means creating and creation. The word has many little other meanings
that revolve around that theme, in concrete, it means the smoothened rock that
was shaped that way, so it has the cutting and shaping and making things as
part of the meaning as well as creating out of nothing as well. KHALAQA is an action that is completed. It
means: the action of creating or shaping happened by the subject (third person
singular).
Alssamawati: the aboves / the
heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is
used to mean many things that are related to that meaning. One of the meanings
is name because when a person’s name is called, he or she would rise and
respond. ALSSAMAWATI are the aboves or
what are above, that is the skies or the heavens or any entity from the
atmosphere to beyond that.
waalarda:
and
the earth
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. In
here it plays a role of contrasting two things.
ALARDA is derived from the root Hamza-R-Dhad and it means earth or
land. ALARDA is the earth/ the land.
Fee: in/ on
Sittati:
six
Note:
SITTATI means six.
Ayyamin:
days/ time cycles
Note: AYYAWMIN is derived from the root Y-W-M and it means
day or a full time cycle. YAWM means a day or a time cycle. AYYAMIN means days. It is understood from other verses of the
Qur’an that those days are not the same as what we know as days. They are time cycles that are not the same or
the same length as the days that we know.
Wakāna: And happened to be
Note: WA here for a link between two
sentences that are related. KANA is derived from the root K-W-N
and it means being. KANA is an action
that is completed that is derived from the root. It means: the action of being
happened by the subject (third personal singular or plural).
ʿarshuhu: His throne/ His barrier/ His separator
Note:
the root is Ain-R-SH and it means arbor or the canopy of the tree in concrete
and it is used to mean anything that is above other objects and casts shade on
them including the roofs and ceilings of houses and buildings. It is also used
for throne of a king because it usually is a barrier where the king is above it
while the rest are below it. AAaRSHU in this context means the throne with that
being the outermost end of the creation and being a separation between God and
His creation or the vast majority of them.
HU means his.
ʿalā: upon
l-māi: water/ liquid/ vapor
Note: ALMAI is derived from the root M-Y-Hamza and it
means water but it applies to any lquid depending on the context. It can also
apply to water vapor. In this context is
can apply to any of the three. ALMAI means water or liquid or vapor
Liyabluwakum: to test you (plural)
Note: LI means to or therefore or
so. YABLUWAKUM is derived from the root B-L-W or B-L-Y and it means testing
and so on. YABLUWA is an action that is
being completed or will be completed. It
means that testing is happening or will be happening by the subject (third
person singular pointing to Allah) of the object (KUM=plural you)
Ayyukum: Who of you
aḥsanu: better in/ more beautiful in
Note:
the root is Ha-S-N and it means beauty and goodness in all the aspects of
beauty and goodness. MUHSINEEN are the ones who cause or make goodness or
beauty. AHSANU means better or more
beautiful in.
ʿamalan: work/ deeds
Note:
the root is Ain-M-L
and it means doing or work. AMALAN means work or action or deeds
wala-in: amd if
qul`ta: you (singular) said
Note: QULTA is derived from the root Qaf-W-L and it means saying in any way
possible. QULTA is an action that is completed that is derived from the root.
It means the action of saying happened by the subject (second person singular).
This, in turn means: you said or claimed.
Innakum: you (plural) indeed
mabʿūthūna: raised/ sent
Note:
the root is B-Ain-TH and it means movement from static position as in death or
rest. It is also understood as sending.
MABUAAOOTHOON means in this context raised or sent back.
Min: from
baʿdi: after
l-mawti: the death
Note:
the root is M-W-T and it means death or the opposite of life or the lack of
voluntary movement. ALMAWT is the death.
Layaqūlanna: they they would indeed respond/ say
Note: LA at the beginning is for
emphasis of the action. YAQOOLANNA is
derived from the root Qaf-W-L and it means saying or communicating in any way
possible whether in words or otherwise. YAQOOLANNA is an action that is being
completed or will be completed that is derived from the root. It means the
action of saying is happening or will be happening by the subject (third person
plural) with emphasis. This, in turn means: they will indeed say or they happen
to say or communicate.
Alladhīna: those who
Kafarū: who rejected
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. KAFAROO is an action that is completed. It means: the action of rejection happened by
the subject (third person plural).
In: indeed
Hādhā: this
Illā: nothing but
siḥ`run: trickery/ magic/ deception
Note:
SIHRUN is derived from the root S-Ha-R and it means to make
things look other than what they are and that includes deception and magic as
well. SAHAR is one of the concrete terms and it points to the predawn time. The
relationship between magic and that time may be because one can see things as
other than what they really are in that time.
SIHRUN means indeed a magic/ illusion/ deception.
Mubīnun: 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, MUBIN points to self evident
Salaam all and have a great day
Hussein
