Salaam all
11:17
afaman kāna ʿalā bayyinatin min rabbihi wayatlūhu shāhidun min`hu wamin qablihi kitābu mūsā imāman waraḥmatan ulāika yu`minūna bihi waman yakfur bihi mina l-aḥzābi fal-nāru mawʿiduhu falā taku fī mir`yatin min`hu innahu l-ḥaqu min rabbika walākinna akthara l-nāsi lā yu`minūna
The Aya says”
Is it who is on guidance from his
nurturing lord and recites it/ follows it closely a witness from Him and before
it the book of Moses a guidance and grace.
Those have faith in him and whoever rejects from the factions then the
hell fire is his apointed place/ time.
So do not be skeptical argumentative about it. It is indeed the binding truth from your
nurturing lord but the majority of people do not have faith/ trust.
My personal note:
The Aya has debate on who the witness is
according to the books of commentary.
They all agree that the person talked about is the prophet and also whoever
follows him. They all agree that the
guidance that is talked about is the Qur’an.
The debate is about the witness with some mentioning that the witness is
the Qur’an and that is not the way I understand it. The others say the witness is the angel Gabriel
as a reciter or the prophet upon him be peace since he was a reciter and
follower of instructions. I would even
exten that the witness is anyone who applies the Qur’an in his/ her daily life
including recites it.
Translation of the transliterated words:
afaman: is it who?!
Kāna: was/ happened to be
Note: It 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).
ʿalā: upon
Bayyinatin: clear guidance/ clarifying guidance
Note: BAYYINATIN is derived from the root 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.
BYYINATIN means clear proof or clarifying entity and so on. BAYYINATIN here
means clear guidance.
Min: from
Rabbihi:
His 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. HI is for HIM.
Wayatlūhu: and recites him/ and follows him closely
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. YATLUHU is derived from
the root T-L-W and it means following closely. The
concrete word that is derived from the root is the baby animal after it had
been weaned from the breast and who follows his mother everywhere closely. The
word means the following closely and also reciting, because that involves following
each word with another. YATLU is an action that is being completed or will be
completed. It means: the action of reciting or following closely the object (HU=
him and points to the clear guidance) is happening or will be happening by the
subject (third person singular).
Shāhidun: a witness
Note:
the root is SH-H-D and it means witnessing of truth and it also denotes that
the witness knows very well what he or she is witnessing about. The concrete
meaning is the honey mixed with wax therefore the wax is the witness of the
truth that the honey is the honey. Another concrete meaning is the baby that
was just born and is covered with a membrane. In both, there is close
association which is proof or witness of the fact. SHAHIDUN means witness.
min`hu: from Him (Allah or the clear guidance)
wamin qablihi: and before him
kitābu: Book of
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. KITABU 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 short a book or a document or a register of
Mūsā: Moses
Imāman: a guide/ a leader
Note: IMAMAN is derived from the root Hamza-M-M and
it means mother or sources/origin if said as UMM and destination if said as
AMM. IMAM means in this context the person that takes you from the source to
the destination. This can take the form
of leader or guide or even a book that contains that form of guidance.
waraḥmatan: and/ including mercy/ grace
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. RAHMATAN is derived from the root R-Ha-M and it means
womb in concrete. This can be extended to all the positive qualities that the
womb provides to the fetus. RAHMATAN means mercy or grace.
Ulāika: those
yu`minūna: have safety/ trust/ faith
Note: YUMINOON is derived from the root Hamza-M-N Hamza-M-N and it means safe or safety. YUMINOO is an action that
is derived from the root and that is completed. It means: the action of making the
subject become safe is happening or will be happening.
Bihi: of it/ in him
Note: BI signifies an attachment or close linkage between
what is before and what is after it. In
a Verbal sentence it can mean attachment to the action or to the subject as it
does the action. This attachment can
then signify many things according to the verb and to the sentence and so
on. HI means Him or it and it points to
the message/ Qur’an.
Waman: and whoever/ while whoever
Yakfur: rejects/ deny
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. YAKFUR is an action that is being
completed or will be completed. It
means: the action of rejection or discarding of the object (BIHI that is coming
up pointing to the Quran) is happening or will be happening by the subject
(third person singular).
Bihi: of it/ in him/ him
Note: BI signifies an attachment or close linkage between
what is before and what is after it. In
a Verbal sentence it can mean attachment to the action or to the subject as it
does the action. This attachment can
then signify many things according to the verb and to the sentence and so
on. In this case it gives an object to
the action that is mentioned before. HI
means Him or it and it points to the message/ Qur’an.
Mina: of/ from
l-aḥzābi: the
parties/ the groupings/ the factions
Note:
the root is HA-Z-B and it points to the group that is united in an idea or goal
or some other important issues. ALAHZAB are the factions or parties or
groupings.
fal-nāru: then the fire/ the hell
fire
Note: FA means then or therefore or
so. ALNNAR is derived from the root N-W-R and it means light or lighting. The derivatives of this root are NAR for fire
and NOOR for pure light as in without heat and so on. Noor in this context
points to passive light. ALNNARU means
the fire and in this context it points to Hell.
mawʿiduhu: His appointed location/
his promise
Note: the root is W-Ain-D and it means promise. MawiAAiDU means time and place or a promise
and that takes the meaning of an appointed time and place. HU means him.
Falā: so not/ so do not
Taku: be
Note: It is derived from the root K-W-N
and it means being. TAKU is an action
that is being completed or will be completed that is derived from the root. It
means: the action of being is happening or will be happening by the subject
(second person singular). FALA TAKU
takes an order form: “Do not be”
Fī: in/
on
mir`yatin: skepticism/ in argumentation
Note:
The root is M-R-Y and it means in concrete the flint stones that can produce
fire when rubbed. It is also used for the camel that will produce milk if she was
touched. Conceptually, it is used also for debate and arguing mainly to negate
or deny the claim of the other and so on.
MIRYATIN in this context means argumentation or skepticism.
min`hu: of it/ from it / about it
innahu: he indeed/ it indeed
l-ḥaqu: the true/ the bindingly true
Note: ALHAQQU is derived from the root Note: the root is Ha-Qaf-Qaf and it means binding right
where right means correct as well s what is due to one person (rights and
obligations). ALHAQQ means binding right or
binding truth.
Min: from
Rabbika: 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. KA is for singular you.
Walākinna: but/ instead
Akthara: the majority of/ most of
Note:
AKTHARA is derived from the root K-TH-R and it means many or numerous in all the
planes of Uthought. AKTHARA means: the bigger number of and that means the
majority of or most of.
l-nāsi: the people/ the society
Note: ALNASSI is derived from the root Hamza-N-S
and it means socializing. ALNNAS means the people or humans or the society.
lā yu`minūna: They will not attain faith/ they will not believe
Note: LA is for negation of the action
that follows. YUMINOON is derived from the root Hamza-M-N Hamza-M-N and it means safe or safety. YUMINOO is an action that
is derived from the root and that is completed. It means: the action of making the
subject become safe is happening or will be happening. So, it ends up meaning
for the term LA liyuminoo: they will not to attain faith.
Hussein
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