4:79

Salaam all,

This is 4:79
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا
Ma asabaka min hasanatin famina Allahi wama asabaka min sayyiatin famin nafsika waarsalnaka lilnnasi rasoolan wakafa biAllahi shaheedan

The Aya says:
What hit you (O Muhammad) of good then from Allah, and what hit you (O Muhammad) of hated entity, then from yourself. And We sent you as envoy to the people, and Allah is sufficient as witness.

My personal note:
This aya touches on some important issues to be looked at in conjunction with the previous one. It raises some questions?

How does 4:78 say that all is from Allah, while this one says that the bad comes from “yourself”?

In the previous Aya we said that every thing comes from Allah directly or indirectly. If it comes indirectly from God, then we as people or other creation carry it’s more direct responsibility, even though it still has it’s connection to God indirectly. For example, the owner of a lab has his name as an author of a scientific article, because of his relatively indirect involvement, while the scientist working under him or her will carry the direct authorship. So, the two Ayat are not necessarily contradicting themselves.

The next question: What does from yourself mean?

This can be pointing to several things at the same time:
1- The person is responsible for the bad that hits him. An example would be in doing actions that necessitate them being hit by the bad that happened to them. This is a known idea by religious Jews and Christians and Muslims. The Muslim view here, is that the suffering that the person goes through will help cleanse the burden of sin, and helps forgive it. Therefore the suffering has a hidden blessing within the suffering.
2- The bad is bad because we feel bad when it happens. The self is the one that feels the badness and therefore the bad is mainly in our own perception through our own self. We see this everyday in the different things that make some of us suffer, while it does not affect others.
3- The self of a particular individual may need to go through some bad times as part of it’s growth and maturity and in order to help it reach the good. So, here, things may look bad, but can have a hidden blessing in them that help the future of some sort. An example would be the suffering that Joseph went through and that built his own Iman=safety in Allah.
4- It can be a test as happened in the order for Abraham to kill his son.

What is important is that there is not one only meaning or way to look at “bad from yourself” and one has to keep the wide coverage of this concept in view.

One will then ask another question: All those points about bad are true for the good that hits the person, then why does God take authority for the good and leave the bad to us as people?

The answer here is in:
1- In a sense, God suggests that the bad is linked to God only through indirect means, but the good is linked directly as well as indirectly to God.
2- Because the good that happens to us from god is more than what we deserve in our actions, and more than what we need to feel good and more than our selves need for their maturity. Because that generosity is not linked to our actions or needs or selves, then it is more linked to God through His generosity and mercy on us, than ourselves. The same is not true for the bad that hits us, because it is never more than what we deserve, or need for maturity or perception.

I end with the fact that we have to remember two main things:
1- God never burdens us with suffering that we cannot bear. This is what came to us from Aya 2:286. So, this reassures us that whatever bad hits us, then we can cope with it.
2- No matter how much suffering hits us, we are always blessed with so much more good that we will not only be able to cope with the suffering, but also be able to overcome, with God’s help.
Those two points are the message of Iman, the safety and trust in God and that He will not allow happen to us, except what is best for us.

I hope this helps and God knows best.

Translation of the transliterated words:



Ma: what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min hasanatin= of good or beauty).
Min: of/ from
Hasanatin: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATIN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Famina: then from/ of
Allahi: Allah
Wama: and what/ while what
Asabaka: hit you (singular)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAKA is an action that is completed that is derived from the root. It means the hitting of the object (KA= singular you) was made to happen by the subject (third person singular masculine pointing to min Sayyiatin= of bad or hated entity).
Min: of/ from
Sayyiatin: bad entity/ hated entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATIN is the ugly or hated deed or any ugly or hate worthy entity.
Famin: then from
Nafsika: yourself
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. NAFSI means self of. KA means you (singular).
Waarsalnaka: and We sent you (singular)/ and we sent you as envoy or messenger
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. ARSALNAKA is derived from the root R-S-L. The concrete word is RASL and it means to envoy someone means a group of people or animals that were sent by their owners or sender. ARSALNAKA is an action that is completed. It means: the action of sending the object (KA= singular you) as envoy or messenger happened by the subject (first person plural).
Lilnnasi: to the people/ society
Note: LI means to. ALNNASI is derived from the root the root is Hamza-N-S and it means socializing. ALNNASI are the society or the people.
Rasoolan: messenger/ envoy
Note: RASOOLAN is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RASOOLAN means envoy or messengers.
Wakafa: and sufficient
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. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ in Allah
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. ALLAH is Allah
Shaheedan: witness
Note: SHAHEED is derived from the root 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. SHAHEEDAN means witness or witnessing.

Salaam all and have a great day

4:78

Salaam all,

This is 4:78
أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا
Aynama takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tusibhum hasanatun yaqooloo hathihi min AAindi Allahi wain tusibhum sayyiatun yaqooloo hathihi min AAindika qul kullun min AAindi Allahi famali haolai alqawmi la yakadoona yafqahoona hadeethan

The Aya says:
Wherever you (plural) happen to be, death will reach you even if you were in well protected high castles. And if they are to be hit by an entity of beauty, they say: this is from Allah. And if they are to be hit by a hated entity, they say: this is from you (Muhammad). Say (O Muhammad): all is from Allah then what about those people, they do not nearly reach understanding of happening/ saying?!

My personal note:
This Aya touches on an interesting and important field of what hits us as people of good and bad. The answer is that it all comes from God. However, here, Muslim scholars understand this with detail. The issue is that the action of God can be direct or indirect through the actions of his creation. In this Aya God takes ownership of the direct and of the indirect. We as humans will always have to take ownership of our own actions, the direct and indirect.

The next question then comes: Why does God do to humans things that they hate, or that they consider bad or that hurt? The answers to this have to always take in consideration that God acts with His love, Mercy, Justice and Wisdom at the same time. This reassures the believer that whenever he or she is hit with something that he or she hates, then there is a hidden blessing in it from God and our job is to trust in the presence of this hidden blessing and move on. We should not dwell on our pain.

Translation of the transliterated words:


Aynama: Wherever
Takoonoo: you (plural) happen to be
Note: the root is K-W-N and it means being. TAKOONOO 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 personal plural). This in turn means: you (plural) happen to be.
Yudrikkumu: will reach you (plural)
Note: the root is D-R-K and it means reaching. This is the conceptual meaning and it covers reaching time and place and also ideas or thoughts according to the context. YUDRIKKUMU is an action that is being completed or will be completed. It means: the action of reaching the object (KUMU= plural you) is happening or will be happening by the subject (third person singular pointing to ALMAWTU, coming up and it means death.)
Almawtu: the death/ death
Note: the root is M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAWTU means the death or just death.
Walaw: even if
Kuntum: you (plural) happened to be
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
Fee: in
Buroojin: high castles
Note: the root is B-R-J and in concrete it points to something that is high or cannot escape attention. It is given to things on top of a high place or to the constellations high in the sky and that cannot escape attention of the desert dwellers. Conceptually, the context determines the meaning. HERE, BUROOJ means high castles or apparently high and mighty castles.
Mushayyadatin: strongly built/ sealed holes or defects
Note: the root is SH-Y-D and it means in concrete what one covers the walls with in order to block all the holes between the bricks or stones and in order to complete the insulation from wind and rain. Conceptually, it covers the building being strongly built and not leaving any hole or defect, but sealed.
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Hasanatun: beauty/ entity of beauty/ goodness
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASANATUN is an entity of beauty or goodness which could be an act or a matter or any other entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Wain: and if
Tusibhum: Targeted and hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. TUSIBHUM is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (HUM= them) is being made to happen or will be made to happen by the subject (third person singular feminine pointing to hasanatun=beauty).
Sayyiatun: a hate worthy or bad entity
Note: the root is S-Y-Hamza and it means hated word or deed. It can also mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAYYIATUNN is the ugly or hated deed or any ugly or hate worthy entity.
Yaqooloo: they say or communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOO is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Hathihi: this
Min: from
AAindika: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general. KA is a singular you.
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.
Kullun: each/ all
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLUN means each or every or all.
Min: from
AAindi: at/ at presence of
Note: AAiNDI means at, but carries the meaning of at, or at presence of or at possession of according to the situation. AAiNDI here means at presence of or at in general.
Allahi: Allah
Famali: so what to?!/ so what about?!
Haolai: those
Alqawmi: people/ group
Note: the root is Qaf-Y-M and it means standing or standing upright. ALQAWM are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together. Here. It points to the particular group that wants to get away from their obligation to fight.
La: not
Yakadoona: attempt/ reach/ nearly reach
Note: the root is K-Y-D and it means to plan and start doing something, but not clear if it was done or not/ to nearly do something. For the noun it means scheme. YAKADOONA is an action that is being completed or will be completed. It means: the action of nearly doing the object (Yafqahoona=understand) is happening or will be happening by the subject (third person plural).
Yafqahoona: understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOONA is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).
Hadeethan: happening/ saying/ news/ actions
Note: The root is Ha-D-TH and it means to happen for the verb and happening for the noun. This is conceptually then extended to many different understandings that are linked to the context. They carry the meanings of happenings as news, or sayings or new developments or all, as long as the context of the sentence allows it. HADEETHAN here carries the conceptual meanings of happening, which covers sayings and actions of Allah or of people.

Salaam all and have a great evening

4:77

Salaam all,

This is 4:77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً
Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waalakhiratu khayrun limani ittaqa wala tuthlamoona fateelan

The Aya says:
Have you (singular) not seen to those who were told hold back your hands, and establish and maintain prayer and make come charity? So when the physical fight was mandated upon them, then some of them fear the people as they fear Allah or more. And they said: Our nurturing Lord, why did you mandate on us the fighting? Why not delay us a little. Respond (Oh Muhammad): Matters of this life are a little and the next life is better for the one who acts consciously. And you (plural) will not be treated unfairly.

My personal note:
This Aya points to the order on the Muslims when they were in Mecca to hold back their hands. This is understood as a prohibition from a physical fight or any act of violence or force. They were however ordered to establish prayer. They were also ordered to do Zakat which is officially understood as mandatory charity. In it’s wider and still applicable understanding, it covers any act that brings fruition and maturity including charity, sharing knowledge and advice to do good and forbid evil.

This order still stands. Muslims who live in lands not ruled by Islamic law are still prohibited from using physical force or violence. This is also the understanding of the scholars of the past. Muslims are allowed to fight only if they have an Islamic government and only when the ruler orders a fight. If the people and their scholars viewed that order to be unjust, then they are free to disobey. If the order is considered just or correct, then they are obligated to obey.

The Aya reminds us that this life does not have much and it’s matters are all transient. It reminds us that the one who acts consciously of God and of oneself and society is the one that will aim for the next life and not this one.

Translation of the transliterated words:
Alam: did not?!
Note: this is a question form that brings the attention of the listener to what is being asked.
Tara: You (singular) see?
Note: the root R-Hamza-Y and it means viewing or seeing. TARA is an action that is being completed or will be completed. It means: the action of vision is happening or will be happening by the subject (second person singular). ALAM TARA takes the meaning of : Did you not see?
Ila: to
Allatheena: those who
Qeela: was said
Note: the root is Qaf-W-L and it means saying or communicating. QEELA is an action that is completed. It means: the action of saying or communicating happened by an undeclared subject.
Lahum: to them
Kuffoo: hold back/ desist
Note: the root is K-F-F and it means the palm of the hand. This then can take several conceptual meanings including hold back, if the palm is closed and so on. KUFFOO is an order or a request addressed to a group. It means hold back or desist.
Aydiyakum: your hands
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands. AYDIYA means hands of. KUM means plural you. KUFFOO AYDIYAKUM is a prohibition from physical fighting.
Waaqeemoo: and make stand/ and establish
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. AQEEMOO is derived from the root Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. AQEEMOO is an order or a request addressing a group of people. It means: make stand and this can be understood as establish as well as maintain.
Alssalata: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
Waatoo: and make come/ and bring about
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. ATOO is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. ATOO is an order addressing a group of people. It means: make come or bring about.
Alzzakata: the fruition/ what brings fruition
Note: the root is Z-K-W and it means maturing/growing. In the concrete it means bringing about fruit. ALZAKAT is what brings fruition. This can be charity because it helps others reach their fruition in term of concrete needs and it helps the giver reach his or her fruition in spiritual needs. That is the official use of the term Islamically, but it also can be extended beyond that to any act that help brings fruition or maturity, physically, spiritually and all forms of growth, maturity and purity to giver and the taker.
Falamma: so when
Kutiba: was written/ was mandated
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KUTIBA is a verb form that is derived from the root. It means: writing was made to happen by an undeclared subject. Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayhimu: on them
alqitalu: the physical fight
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALU is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Itha: then
Fareequn: a group
Note: the root F-R-Qaf and it means separating apart or dispersing. FAREEQUN is a product of that separation and that means a group.
Minhum: from them/ amongst them
Yakhshawna: they fear/ they fear and anticipate
Note: the root is KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. YAKHSHAWNA is an action that is happening or will be happening. It means: the action of fearing the object (alnnasa= the people) is happening or will be happening by the subject (third person plural).
Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
Kakhashyati: like their fear of/ like their fear mixed with anticipation anticipation of
Note: Ka means like or as. KHASHYATI is derived from the root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATI means fear or fear and anticipation of. Here, it points to their fear or fear mixed with anticipation of.
Allahi: Allah
Aw: or
Ashadda: more tight/ more intense
Note: the root is SH-D-D and it means tightening something or making it harder or more firm. ASAHDDU means tighter or harder or more intense.
Khashyatan: fear/ fear and anticipation
Note: the root is root KH-SH-Y and it carries meanings of anticipation and fear. Sometimes, both meanings are together and sometimes only fear. When there is anticipation, then there may be an element of hope mixed with the fear. KHASHYATAN means fear or fear and anticipation.
Waqaloo; and they said/ communicated
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. QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or they happened to say or communicate.
Rabbana: Our 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. RABBA is nurturing Lord of. NA means us.
Lima: why?
Katabta: did you (singular) write/ did you mandate
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KATABTA is an action that is completed. It means: writing happened by the subject (second person singular pointing to Allah). Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it carries a decree or mandate meaning.
AAalayna: on us/ upon us
Alqitala: the fighting/ the physical fighting
Note: the root Qaf-T-L and it means killing or actions leading to death as in causing serious injury. ALQITALA is the killing or the fatal injury opposite killing or fatal injury and it points here to the physical fight.
Lawla: if not/ why not/ if but not
Note: this form of usage has the literal meaning of if not. Sometimes, it carries the conditional form in the sentence. Other times it carries a skeptical form as in if—but not (as in the conditional did not happen). Sometimes it carries the meaning of why not?
Akhkhartana: you made us delayed/ you made us remain
Note: The root is Hamza-KH-R and it means remaining. AKHKHARTANA is an action that is completed. It means: the action of making the object (NA=us) remain happened by the subject (second person singular). Here, it comes after the condition. So, LAWLA AKHKHARTA carries the meaning: if you made us remain, but you did not, or alternately: why did you not make us remain? The context uses remain as delay in general.
Ila: to
Ajalin: allotted time/ deadline
Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. AJALIN in this sentence means end of period or allotted time or deadline.
Qareebin: near/ short term/ a little
Note: the root Qaf-R-B and it means nearing in all the planes of thought as in time and space and others. QAREEB means near and in this context it may be suggesting short length of time.
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.
mataAAu: belonging of/ tools to goals of/ matters
Note: the root M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. MATaAAu is the action of reaching the goals, or the tools of reaching the goals or anything in that process, or any combinations of the three. In this context, I chose matters of which covers aims, actions, belongings and joys of.
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.
Qaleelun: a little/ not much
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELUN is little or few in quality and in quantity.
Waalakhiratu: and the next life/ while the next life/ remaining life
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. ALAKHIRATU is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
Khayrun: better
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRUN means: better or best.
Limani: to whom/ for whom
Ittaqa: made oneself act consciously
Note: ITTAQA is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQA is an action that is completed. It means: the action of making oneself act according to consciousness happened by the subject (third person singular).
Wala: and not
Tuthlamoona: you (plural) be transgressed against/will be treated unfairlyNote: the root is THa-L-M and it means darkness. This is one of the concrete meanings and it is used to mean decisions made in darkness which include transgression and displacement of right and wrong. TUTHLaMOONA is an action that is being completed or will be completed. It means: the action of being transgressing is happening or will be happening by the subject (undisclosed) to the object (second person plural). “Wala Tuthalmoon” in turn means: You (plural) will not be transgressed against or you will not be treated unfairly.
Fateelan: a trace
Note: the root is F-T-L and it means rubbing one finger opposite another, either to twist a thread or rope or to remove some dirt or otherwise. FATEEL is the product of that and it can be a thin twisted rope or the trace dirt that comes out. Conceptually, in this situation, it points to trace or very little.

Salaam all and have a great day.

Hussein

4:76

Salaam all,

This is 4:76
الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُواْ أَوْلِيَاء الشَّيْطَانِ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا
Allatheena amanoo yuqatiloona fee sabeeli Allahi waallatheena kafaroo yuqatiloona fee sabeeli alttaghooti faqatiloo awliyaa alshshaytani inna kayda alshshaytani kana daAAeefan

The aya says:
Those who made themselves safe, physically fight in Allah’s path, while those who rejected physically fight in the contrary’s path. Therefore, fight Satan’s allies/ protégés. Indeed, Satan’s scheming happened to be weak.

My personal note:
One of the messages here is that the path that is contrary to Allah’s path and judgment is defined by injustice and misjudgment. The Aya then goes further and defines that the one who fights against Allah’s path is someone who has allied himself or herself with Satan, whether they are conscious of that alliance or not.

The Aya ends up with something that is very important in the Qur’anic message. Satan is weak. His techniques are weak and whoever is allied with him is also weak. It is always a message of hope, strength and peace to those who put their safety and trust in God.

Translation of the transliterated words:
Allatheena: those who
Amanoo: they made themselves safe
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. AMANOO is an action that is completed. It means: the action of making oneself safe is happened by the subject (third person plural).
Yuqatiloona: they physically fight
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOONA is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner (fighting the one who fights them) by the subject (third person plural).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Waallatheena: and those who/ while those
Kafaroo: rejected (Allah and His message)/ discarded
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. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
Yuqatiloona: they physically fight
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATILOONA is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner (fighting the one who fights them) by the subject (third person plural).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Alttaghooti: bad rule/ unjust rule/ other than God’s rule
Note: ALTTAGHOOTI is derived from the root Ta-Ghain-Y and it means overwhelming to bad effect. It is used for the flood waters when they cause damage and destruction and so forth in the concrete sense and for any matter that overwhelms and leads to bad effects. ALTTAGHOOT points to the big matters that lead to bad effects. This can mean the idols that people worship or the leaders who actively fight God and his message. In this context, it points to any rule or judgment that is unjust or bad and that would be any that is contrary to God’s rule or justice.
Faqatiloo: then physically fight
Note: FA means then or therefore or so. QATILOO is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATILOO is an order to a group. It means: engage in the action mentioned above in an interactive manner. This carries the meaning of a physical fight where the two groups are involved in potentially physically killing each other.
Awliyaa: protégés/ allies
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. AWLIYAA is either the one who is a guardian or the one who receives guardianship of another or both. In this context, they are the ones who receive guardianship of Satan. Therefore I used protégés or allies of.
Alshshaytani: Satan/ the one that is displaced from God’s mercy and works on displacing others.
Note: the root is SH-Ta-N and it means in one of the concrete meanings the long rope and in another the long rope at the well that one uses to get the bucket out of the water. The term is used to mean far and away (in all the planes of thought) as the long rope and it is also used for displacement or pulling away, as a parallel to the rope that pulls the bucked out of the water. ALSHAITAN is the one who is far or away (from God’s mercy) and who works at pulling others away through his long “rope”. It is the word used from Satan.
Inna: indeed
Kayda: Scheming of
Note: the root is K-Y-D and it means to plan and start doing something, but not clear if it was done or not/ to nearly do something. For the noun it means scheme. KAYDA means scheming of or scheme of.
alshshaytani: Satan/ the one that is displaced from God’s mercy and works on displacing others.
Note: the root is SH-Ta-N and it means in one of the concrete meanings the long rope and in another the long rope at the well that one uses to get the bucket out of the water. The term is used to mean far and away (in all the planes of thought) as the long rope and it is also used for displacement or pulling away, as a parallel to the rope that pulls the bucked out of the water. ALSHAITAN is the one who is far or away (from God’s mercy) and who works at pulling others away through his long “rope”. It is the word used from Satan.
Kana: happened to be
Note: the root is 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). This in turn means: He was or He happened to be
daAAeefan: weak
Note: the root is Dhad-Ain-F and it means in concrete, when the thing is folded upon itself, therefore giving two potential meanings for the derivatives, one is weakness, since the weak gets folded and the other is multiplication since the folding one object becomes two. DaAAeeFAN means weak.

Salaam all and have a great day.

Hussein

4:75

Salaam all,

This is 4:75
وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
Wama lakum la tuqatiloona fee sabeeli Allahi waalmustadAAafeena mina alrrijali waalnnisai waalwildani allatheena yaqooloona rabbana akhrijna min hathihi alqaryati alththalimi ahluha waijAAal lana min ladunka waliyyan waijAAal lana min ladunka naseeran

The Aya says:
And why not you (plural) physically fight in Allah’s path, including the abused weak amongst the men and the women and children?! Those who say: our nurturing Lord. Make us leave this town, whose people are unjust, and make for us, from yours, a guardian. And make for us, from yours, a supporter.

My personal note:
This Aya links the physical fight in Allah’s path with the physical fight for the sake of helping and saving those who are weak and abused because of their weakness. This can be looked at in one of two ways:
1- The fight to save the weak who are abused is considered part and parcel of the fight in Allah’s path.
2- The fight to help the weak is another reason for Muslims to fight.

The two are not necessarily mutually exclusive. I do see that the first is very linked to the inclusion that comes with the Arabic letter WAW. The weak here are any group, Muslim or non Muslim, who is abused because of weakness and who asks for help from neighboring Muslim governments and so on.

The Aya also makes a point that when a weak who is subjected to injustice asks for help from God, then Allah will send them some of His creation to help them and be their guardians, and this includes those Muslims who respond to that order to fight for that cause. God is Merciful to all His creation.

Translation of the transliterated words:


Wama: and what
Lakum: to you (plural)/ about you
Note: MA LAKUM is a form of question and caries with it a demand at the same time.
La: not
Tuqatiloona: you (plural) physically fight
Note: The root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. TUQATILOONA is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner (fighting the one who fights them) by the subject (second person plural).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
waalmustadAAafeena: including the weak/ and the ones considered weak/ the ones who were abused because of their weakness.
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. ALMUSTADAAaFEENA is derived from the root Dhad-Ain-F and it means in concrete, when the thing is folded upon itself, therefore giving two potential meanings for the derivatives, one is weakness, since the weak gets folded and the other is multiplication since the fold one object becomes two which is the context of this sentence. ALMUSTADAAaFEENA are the one who are weak or taken by others as weak or the ones whose weakness was exploited by others or all.
Mina: of/ from/ amongst
Alrrijali: the men
Note: ALRIJAL is derived from the root is R-J-L and it means legs. The word also means men depending on the situation. One possible link could be because when men and women are in the caravan and the ability to ride is limited, then the men will be on their legs, while the women will be riding the camels or so forth. ALRIJAL means in this context: the men.
Waalnnisai: and the women
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. ALNNISAI is derived from two potential roots that may be related to it. The first N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting. The relation between the different meanings is only in an indirect manner. Another root is N-S-Hamza and it means putting things behind in time or space of delaying things. Concrete words are the women that have a delay in the menses because of possibility of pregnancy.
Waalwildani: and the children
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. ALWILDANI is derived from the root W-L-D and it means conceiving or giving birth. It also means child or the product of birth or conception. ALWILDAN are the children or the offspring.
Allatheena: those who
Yaqooloona: say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating. YAQOOLOON is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (third person plural).
Rabbana: Our 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. RABBA is nurturing Lord of. NA means us.
Akhrijna: get us out/ make us come out
Note: The root is KH-R-J and it means coming out or exiting. That is the conceptual meaning and it assumes it’s more specific meaning or meanings according to the plane of thought of the sentence. AKHRIJNA is an order or a request that is addressing a singular. It means: make us come out or get us out.
Min: from
Hathihi: this
Alqaryati: village/ town
Note: the root is Qaf-R-Y and it means the piece of land that is undivided or the body of water which collects water from the valleys and where people congregate to drink and water their animals. This is the concrete and it can be conceptually extended to mean town or village since the town or village is located where the water is located. ALQARYATI means: the village or town in here.
Alththalimi: the unjust
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. ALTHTHALIMI is the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.
Ahluha: her people
Note: the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLU means people of or family of. HA means her or them and it points to the safe keeps or trusts. Here, it points to the people of the village or town.
waijAAal: and make/ do
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. IJAAaL is derived from the root is J-Ain-L and it means making or to make. JIAAaL is a request or a demand addressing a singular. It means make or do.
Lana: to us/ for us
Min: from
LadunkA: at Yours/ at Your presence
Note: LADUN means at and it points to place or time or others. HU means him which points to Allah. LADUNKA means from You (singular) in general or from Your presence.
Waliyyan: guardian
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. WALIYYAN is either the one who is a guardian or the one who receives guardianship of another or both. In this context, it takes the meaning of guardian, because God is always a guardian and not a receiver of guardianship of others.
waijAAal: and make/ do
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. IJAAaL is derived from the root is J-Ain-L and it means making or to make. JIAAaL is a request or a demand addressing a singular. It means make or do.
Lana: to us/ for us
Min: from
LadunkA: at Yours/ at Your presence
Note: LADUN means at and it points to place or time or others. HU means him which points to Allah. LADUNKA means from You (singular) in general or from Yours.
Naseeran: supporter
Note: the root N-Sad-R and it means aid or help at a time of need. NASEERA means: supporter or helper at the time of need.

Salam all and have a good evening.

Hussein

4:74

Salaam all,

This is 4:74
فَلْيُقَاتِلْ فِي سَبِيلِ اللّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالآخِرَةِ وَمَن يُقَاتِلْ فِي سَبِيلِ اللّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
Falyuqatil fee sabeeli Allahi allatheena yashroona alhayata alddunya bialakhirati waman yuqatil fee sabeeli Allahi fayuqtal aw yaghlib fasawfa nuteehi ajran AAatheeman

The Aya says:
Then let those who sell this life to take the next, physically fight in Allah’s path. And whoever fights in Allah’s path then is killed or wins, then we shall bring him a great reward.

My personal note:
This Aya does bring the issue of fighting within the Qur’anic perspective. It also brings the reason for the fight, and that is in Allah’s path. This brings some important issues:

1- In Allah’s path, as understood by the Muslim scholars of the past, carries the meaning of removal of obstacles that stand in the path of implementation of the religion. This is understood as the fight to allow the Muslims to practice their religion free and unhindered. There were non Muslim states which allowed their Muslims to practice their religion freely and those states were at relative peace with the Muslim governments around them. The example that comes to mind is the city state of Mardin in what is now in southeastern Turkey, which was Christian but with a significant Muslim population.
2- It also means that Muslims should not fight for the sake of getting killed or for the sake of inflicting casualities on their enemies. The only reason for the fight is the removal of the obstacle. The death and infliction of injury is only legitimate within that goal and should never extend beyond it. Therefore, Muslim scholars prohibited killing any non combattants, including women, children, elderly, non fighting men and monks or nuns in their monasteries. They also generally prohibited the destruction of property. Once the obstacle is removed the fight should stop.
3- Removal of obstacles to the implementation of religion was never understood by the Muslim scholars as to mean forcing non Muslims to convert to Islam.
4- Muslims are prohibited from fighting when they are not living under a Muslim state even if they lived under severe persecution. This was the rule when the prophet (pbuh) lived in Mecca uder persecutuib and it continued to be the order for the Muslims who remained behind in Mecca, despite the battles between the prophet and the non believers of Mecca. This rule still applies to any Muslim living in Non Muslim lands. Muslims in those states and who are persecuted have the option of non violent resistance or leaving those territories, but not a physical fight or any action of violence.
5- Only a Muslim ruler of an existing state on the ground has the right to declare a war or a fight with another entity. Persons or groups have no right to declare a fight independent of their ruler. If the Muslims of the state considered the fight as other than “in Allah’s path” then they have the right to disobey the ruler and not fight.



Tranalstion of the transliterated words:
Falyuqatil: then let them physically fight
Note: FA means then or therefore or so. LI means to and in this context comes to mean let or in order to. YUQATIL is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATIL is an order to a person but addresses a group. It means: engage in the action mentioned above in an interactive manner. This carries the meaning of a physical fight where the two groups are involved in potentially physically killing each other.
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Allatheena: those who
Yashroona: sell/ give up in exchange
Note: the root is SH-R-Y and it means selling something to get something in return or buying something and paying with something else or taking something and giving in return something else. Baiscally it carries a trade or an exchange. YASHROONA is an action that is being completed or will be completed. It means: the action of selling an object (Alhayat Aldunya= this life) in exchange for another object (Alakhira= the remaining life) is happening or will be happening by the subject (third person plural).
Alhayata: the life
Note: the root Ha-Y-W and it means life or living. ALHAYATA means the life
Alddunya: the near/ the nearer
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. ALHAYATA ALDDUNYA means the near life or this life that we are living as opposed to the coming life.
Bialakhirati: with the next life/for the remaining life
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. ALAKHIRATI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
Waman: and who
Yuqatil: physically fights
Note: YUQATIL is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATIL is an action that is being completed or will be completed. It means: the action of physically fighting is happening or will be happening in an interactive manner (fighting the one who fights them) by the subject (third person singular).
Fee: in
Sabeeli: path of
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path.
Allahi: Allah
Fayuqtal: then he is killed or fatally injured.
Note: Fa means then or therefore or so. YUQTAL is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQTAL is an action that is being completed or will be completed. It means: the action of being killed or fatally injured is happening to the object (third person singular) by an undeclared subject or perpetrator.
Aw: or
Yaghlib: wins/ defeats
Note: the root is Gh-L-B and it means winning or defeating. YAGHLIB is an action that is being completed or will be completed. It means: the action of winning, in here the battle, is happening or will be happening by the subject (third person singular).
Fasawfa: then shall
Nuteehi: We bring him
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. NUTEE is an action that is being completed or will be completed. It means: the action of making the object (Ajran= compensation/reward) come to another object (HI= him and pointing to the abundance) come is happening or will be happening by the subject (first person plural).
Ajran: Compensation/reward
Note: the root is Hamza-J-R and it means compensation for work done. AJRAN means compensation of work or just compensation or reward.
AAatheeman: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great evening

Hussein

4:73

Salaam all,

This is 4:73
وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ الله لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
Walain asabakum fadlun mina Allahi layaqoolanna kaan lam takun baynakum wabaynahu mawaddatun ya laytanee kuntu maAAahum faafooza fawzan AAatheeman

The Aya says:
And if you (plural) were hit with a blessing from Allah, then he will indeed say, as if there was no love between you and him: I wish I was with them, so I win a great win.


My personal note:
As if the Aya says that a person who truly loves another will be happy for their gain and not wish to have gained it themselves. Wishing the gain for oneself is a form of envy which should not exist in true brotherly love.

This becomes stronger if coupled with being happy as in 4:72 with the trouble that touches the others if he happened to be not with them. A true friend is pained by the suffering of the other and is happy for the gain of the other.


Translation of the transliterated words:
Walain: and if
Asabakum: hit you (plural)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABA is an action that is completed that is derived from the root. It means the hitting of the object (KUM= plural you) was made to happen by the subject (third person singular masculine pointing to Fadlun= a blessing/ bounty/ abundance).
Fadlun: bounty/ blessing/ overflowing of good/ abundance
Note: the root is F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADLUN means: overflowing of good of or provision of more goodness than is required to cover the needs so that there will remain more of it left.
Mina: from
Allahi: Allah
Layaqoolanna: then he will indeed say
Note: LA indicates stress and that there will be stress on what is coming next. YAQOOLANNA is derived from the root Qaf-W-L and it means saying or communicating. YAQOOLaNNA is an action that is being completed or will be completed with emphasis. It means: the action of saying or communicating is happening or will be happening by the subject (third person singular).
Kaan: as if
Lam: not
Takun: happen to be
Note: the root is K-W-N and it means being. TAKUN 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 (third personal singular feminine). This in turn means: She happens to be or happen to be.
Baynakum: between you (plural)
Wabaynahu: and between him/ between you and him.
Mawaddatun: love/ liking
Note: the root is W-D-D and it means proper love. This means that this love is correct in all it’s angles and not placed in the wrong place. MAWADDATUN means love or liking and it is in the right place.
ya laytanee: I wish
Note: this is a term that is used for regretting not having done something and so on.
Kuntu: I was/ I happened to be
Note: the root is K-W-N and it means being. KUNTU is an action that is completed that is derived from the root. It means: the action of being happened by the subject (first personal singular). This in turn means: I was or I happened to be.
maAAahum: with them
faafooza: So I win/ gain
Note: Fa means then or so or therefore. AFOOZA is derived from the root F-W-Z and it means winning in a good fashion. AFOOZA is an action that is being completed or will be completed. It means: the action of winning is happening or will be happening by the subject (first person singular).
Fawzan: a gain/ a win
Note: the root is F-W-Z and it means winning in a good fashion. FAWZAN means gain or win.
AAatheeman: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great day.

Hussein

4:72

Salaam all,

This is 4:72
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا
Wainna minkum laman layubattianna fain asabatkum museebatun qala qad anAAama Allahu AAalayya ith lam akun maAAahum shaheedan

The Aya says:
And indeed amongst you (plural) ones who slow down, so if you were hit a bad hit, he said: “Allah has bestowed favor on me, as I was not with them witnessing.

My personal note:
The Aya is casting a not very good shadow on those who slow down so they are not with the group as they travel or march to battle. Those people would then be grateful if something happened to the others but not them because they missed being in the group. However, as coming ayat will show, this group are people who left their commitment to the community and to the order of God of moving together, whether it is travel in a caravan or a march to battle.

The commitment to the well being of the community of faith and to it’s cohesiveness is of utmost importance in the Qur’an.


Translation of the transliterated words:
Wainna: and indeed
Minkum: amongst you (plural)/ from you
Laman: who (with emphasis)
Layubattianna: he will indeed slow
Note: LA is for emphasis. YUBATTIANNA is derived from the root B-TTA-Hamza and it means slowness. YUBATTIANNA is an action that being completed or will be completed. It means: the action of being slow or making slowness happen is happening with emphasis by the subject (third person singular or plural).
Fain: so if
Asabatkum: she hit you (plural)/ targeted and hit you
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. ASABAT is an action that is completed that is derived from the root. It means the hitting of the object (KUM= plural you) was made to happen by the subject (third person singular feminine pointing to MUSEEBATUN= incident/hit).
Museebatun: an unpleasant hit/ an unpleasant incident/ a bad hit
Note: the root Sad-W-B and it means in one of the concrete usages the rain falling on a place. This word is then used to mean hitting the target correctly or being correct, because the rain is correct in hitting it’s target. MUSEEBATUN means the object that hits and in this context it takes the meaning of unpleasant hit or incident.
Qala: He said/ communicated
Note: the root is Qaf-W-L and it means saying or communicating. QALA is an action that is completed. It means: the action of saying or communicating happened by the subject (third person singular).
Qad: indeed
ANAAaMA: He made softness happen/ He made blessing happen
Note: the root is N-Ain-M and it means soft in the concrete sense. In abstract, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. Conceptually, it is what is best for us. ANAAaMA is an action that is completed. It means: the action of the subject (Allah, coming up) of making softness or blessing happen to the object (allatheena= those who which came earlier).
Allahu: Allah
AAalayya: upon me.
Note: AnAAama Allahu Alayya takes the meaning of: Allah made His blessing or softness happen upon me.
Ith: as/ when
Lam: not
Akun: I happen to be
Note: the root is K-W-N and it means being. AKUN 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 (first personal singular). This in turn means: I am or I happen to be.
maAAahum: with them
shaheedan: witnessing
SHAHEED is derived from the root 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. SHAHEEDAN means witness or witnessing.

Salaam all and have a great day.

Hussein

4:71

Salaam all,

This is 4:71
يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ فَانفِرُواْ ثُبَاتٍ أَوِ انفِرُواْ جَمِيعًا
Ya ayyuha allatheena amanoo khuthoo hithrakum fainfiroo thubatin awi infiroo jameeAAan

The Aya says:
O those who made themselves safe (in Allah) take your caution, therefore travel in security or travel together.

My personal note:
This Aya gives the general advice that we should make sure of security or stability of the path if we are travelling alone, and if not then we should travel in a group.

Traditional scholars understood this Aya in terms of marching for battle. They understood THUBATIN as travel in small groups which provide some security. They also understood JameeAAn as big groups or all. This understanding is correct and is included in the more encompassing understanding of travel in general since marching for battle is a form of travel.

Translation of the transliterated words:
Ya ayyuha allatheena: O those who
Note: the three words used here are callings.
Amanoo: made themselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.
Khuthoo: take
Note: the root is Hamza-KH-TH and it means taking. KHUTHOO is an order or a request addressing a group of people. It means: Take.
Hithrakum: your caution/ consciousness of danger
Note: the root is Ha-TH-R and it means fearing or consciousness of danger. HITHRA means consciousness of danger of or fearing of or caution of. KUM means plural you.
Fainfiroo: so march/ move/ travel
Note: FA means therefore or so or then. INFIROO is derived from the root N-F-R and it means moving away from one entity to get to another or just moving away and so on. This is the conceptual meaning and then the context defines it further. In this context, the term “move away” points to any movement from one place to another or to marching. INFIROO is an order or a request addressed to a group. It means: move or march.
Thubatin: in security/ stability/ in groups
Note: the root is TH-B-T and it means being or becoming well or securely established in all the planes of thought. As in being well established for the building or the tent, to the well established act or deed, which could mean that it is well proven and/or it has staying power. TTHUBATIN here means well established and the context suggests security and stability as the main issue of “well established”.

Another and more possible root is TH-B-Y and it means groups of horse riders or so.  If this is the root then thubatin takes the meaning of groups as in contingent and so on.
Awi: or
Infiroo: move/ march/ travel
Note: INFIROO is derived from the root N-F-R and it means moving away from one entity to get to another or just moving away and so on. This is the conceptual meaning and then the context defines it further. In this context, the term “move away” points to any movement from one place to another or to marching. INFIROO is an order or a request addressed to a group. It means: move or march.
jameeAAan: together/ in a group
Note: the root is J-M-Ain and it means gather the different parts together or putting things together. JAMeeAAaN means together or all. The context suggests being in a group rather than travelling alone.

Salaam all and have a great evening.

Hussein

4:70

Salaam all,

This is 4:70
ذَلِكَ الْفَضْلُ مِنَ اللّهِ وَكَفَى بِاللّهِ عَلِيمًا
Thalika alfadlu mina Allahi wakafa biAllahi AAaleeman

The Aya says:
That is the blessing from Allah, and sufficient by Allah, knowing.

My personal note:
The Aya continues the theme from previously. It mentions that this is the real blessing and bounty from Allah. It also reminds us that Allah does know the facts and realities of things, so when He says this is the blessing, then it is.

Translation of the transliterated words:
Thalika: that
Alfadlu: the bounty/ the blessing/ the overflowing of good/ the bundance
Note: the root is F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. ALFADLU means: the overflowing of good of or provision of more goodness than is required to cover the needs so that there will remain more of it left.
Mina: from
Allahi: Allah
Wakafa: and sufficient
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. KAFA is derived from the root K-F-W and it means meeting the challenge or the need in any way as in having done enough to meet that challenge and so forth. In this context, it takes the meaning of being sufficient.
biAllahi: by Allah/ in Allah
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. ALLAH is Allah
AAaleeman: knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable.

Salaam all and have a great day.

Hussein

4:69

Salaam all,

This is 4:69
وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا
Waman yutiAAi Allaha waalrrasoola faolaika maAAa allatheena anAAama Allahu AAalayhim mina alnnabiyyeena waalssiddeeqeena waalshshuhadai waalssaliheena wahasuna olaika rafeeqan

The Aya says:
And whoever obeys Allah and the messenger, then those are with the ones on whom Allah bestowed his softness amongst the prophets, the highly righteous, the witnesses to the truth and the righteous. And happened to be beautiful, those kind companions.

My personal note:
I chose witnesses to the truth as the translation for the word Shuhada. It is the wider meaning of the word which includes martyrs and more. SIDDIQEEN was translated conceptually as the truthful ones. It is a designation for the people who are highly righteous.

There is an interesting style in the use of the four words: NAbiyyeen, Siddiqeen, shuhada and Saliheen in the sequence. One can look at them as each category is encompassed by the category that comes next. So, the Nabi= prophet is encompassed in the siddiqeen= highly righteous and both are encompassed in the Shuhada= witness to the truth/ martyr and all three are encompassed in the widest covering group, Saliheen= the righteous.

Translation of the transliterated words:
Waman: and who/ whomever
yutiAAi: obeys/ willingly complies with
Note: the root is Ta-W-ain and it means willingly comply. YUTiAAi is an action that is being completed or will be completed and that is derived from the root. It means: the action of making oneself willingly comply or obey the object (Allah coming up) is happening or will be happening by the subject (third person plural).
Allaha: Allah
Waalrrasoola: and the messenger or envoy/ including the messenger or envoy.
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. ALRRASOOLA is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLA means the envoy or the messenger.
Faolaika: then those
maAAa: with
Note: “with” is a concept that can mean many things according to the context. It can be with in a physical sense or with in being with the same group or both or more.
Allatheena: those who
anAAama: He made softness happen/ He made blessing happen
Note: the root is N-Ain-M and it means soft in the concrete sense. In abstract, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. Conceptually, it is what is best for us. ANAAaMA is an action that is completed. It means: the action of the subject (Allah, coming up) of making softness or blessing happen to the object (allatheena= those who which came earlier).
Allahu: Allah
AAalayhim: upon them.
Note: AnAAama Allahu Alaihim takes the meaning of: Allah made His blessing or softness happen upon them.
Mina: from/ amongst
Alnnabiyyeena: the prophets
Note: the term is derived from either one of two roots. The first is N-B-Hamza and it means news. The other is N-B-Y and it means elevated. The word NABIYY means a prophet, and it could be because the prophet brings news or that he is elevated over others or both. ALANBIYYEENA means: the prophets.
Waalssiddeeqeena: and the truthful ones/ the highly righteous
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. ALSSIDDIQEENA is derived from the root S-D-Qaf and it means to say the truth in word or deed. ALSSIDDIQEENA are the truthful ones and that would cover the ones who remain on the truth and accept the authority of the truth. It covers any righteous person.
Waalshshuhadai: and the martyrs/ the witnesses to the truth
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. ALSHSHUHADAI is derived from the root 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. ALSHSHUHADAI are the witnesses of the truth. One keeps in mind that the witnesses have knowledge of what they are witnessing. It is also used for the martyrs since martyrdom in a cause is the strongest testimony that it is true.
Waalssaliheena: and the righteous/ the do good doers.
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. ALSSALIHEENA is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ALSSALIHEENA then here are the ones who do the deeds of goodness/ benefit and that would be the definition of the righteous.
Wahasuna: and happened to be beautiful/ good/ great
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. HASUNA is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. HASUNA is an action that is completed. It means: the action of goodness or beauty happened by the subject (Olaika= those which comes next).
Olaika: those
Rafeeqan: kind companions.
Note: the root is R-F-QAf and it points to any treatment that includes kindness and excludes harshness. RAFEEQAN is the companion who is kind.

Salaam all and have a great day.

Hussein

4:68

Salaam all,

This is 4:68
وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا
Walahadaynahum siratan mustaqeeman

The Aya says:
And then We would have guided them to a path made straight.

My personal note:
It continues the subject from before.

Translation of the transliterated words:
Walahadaynahum: and then We would have guided 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. LA means then. HADAYNAHUM is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. HADAYNA is an action that is completed. It means: the action of guiding the object (HUM= them) happened or, in this case, would have happened by the subject (first person plural).
Siratan: path
Note: the root is Sad-R-TTa and it means path. SIRAT is path.
mustaqeeman: made straight
Note: the root is Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. MUSTAQEEM is a derivative word that means was made upright or was made straight.

Salaam all and have a great day.

Hussein

4:68

Salaam all,

This is 4:68
وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا
Walahadaynahum siratan mustaqeeman

The Aya says:
And then We would have guided them to a path made straight.

My personal note:
It continues the subject from before.

Translation of the transliterated words:
Walahadaynahum: and then We would have guided 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. LA means then. HADAYNAHUM is derived from the root H-D-Y and it means gift in all it’s forms and it carries the meaning of guidance since guidance is a gift. HADAYNA is an action that is completed. It means: the action of guiding the object (HUM= them) happened or, in this case, would have happened by the subject (first person plural).
Siratan: path
Note: the root is Sad-R-TTa and it means path. SIRAT is path.
mustaqeeman: made straight
Note: the root is Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. MUSTAQEEM is a derivative word that means was made upright or was made straight.

Salaam all and have a great day.

Hussein

4:67

Salaam all,

This is 4:67
وَإِذاً لَّآتَيْنَاهُم مِّن لَّدُنَّـا أَجْراً عَظِيمًا
Waithan laataynahum min ladunna ajran AAatheeman

The Aya says:
And then We would have given them, from our presence, great reward.

My personal statement:
This continues the same principle. It goes further that it is not only better for them to follow God’s command, but that the act will also be rewarded.

Translation of the transliterated words:
Waithan: and then
Laataynahum: then We would have brought them/ gave them/ then we made come to them

Note: LA means then. ATAYNAHUM is derived from the root Hamza-T-Y and it means in concrete the water that comes from the rain of another land. In concrete it means the coming of something or someone with many of it’s implications. ATAYNA is an action that is completed. It means: The action of making come or bringing happened by the subject (first person plural) to the object (HUM= them and points to the people who do what God advises them) of another object (Ajran aaatheeman= great compensation).
Min: from
Ladunna: our side/ our presence
Note: LADUN means at and it points to place or time or others. NA means us. LADUNNA means from us or our presence or our side.
Ajran: Compensation/reward
Note: the root is Hamza-J-R and it means compensation for work done. AJRAN means compensation of work or just compensation or reward.
AAatheeman: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great day.

Hussein

4:66

Salaam all,

This is 4:66
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَارِكُم مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
Walaw anna katabna AAalayhim ani oqtuloo anfusakum awi okhrujoo min diyarikum ma faAAaloohu illa qaleelun minhum walaw annahum faAAaloo ma yooAAathoona bihi lakana khayran lahum waashadda tathbeetan

The Aya says:
And if we mandated on then that kill yourselves or make yourselves leave your homes, they would not have done it, except a few amongst them. And if they had done what they were advised with, then it would have been better for them and stronger establishment.

My personal note:
God’s mercy on us tells us that He does not order us with something that is burdensome, such as kill ourselves or make ourselves leave our homes. The “IF” here carries a suggestion that God did not order it nor plans to order it. Kill oneself here does not necessarily mean suicide, but mostly the community killing members of the same community. The same for making oneself leave means making members of the same community leaver their houses or the territory or area where they are.

The end of the Aya tells us that if we do what God orders us to do or advises us to do, then it will always be for our better and it will give us stronger establishment, both in material and spiritual spheres.

The “IF” in the last part of the sentence is also a skeptical “if”. It suggests that people rarely do what they are advised to do, even though there is good for them in it.

Translation of the transliterated words:
Walaw: and if
Note: there is a tone of skepticism here mainly that the condition did not happen.
Anna: that We/ We
Katabna: wrote/ mandated/ obligated/ decreed
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood often as writing because writing is the putting together of letters, words and ideas. KATABNA is a verb form that is derived from the root. It means: writing happen by the subject. Writing can take one of two meanings: one is decree and the other is the meaning of pre-knowledge/documentation but not necessarily a decree. In this context, it is pointing to a decree.
AAalayhim: on them/ upon them
Ani: that
Oqtuloo: kill/ fatally harm or injure
Note: the root is Qaf-T-L and it means killing or actions leading to death as in causing serious injury or harm. OQTULOO is a demand or an order addressed to a group. It means kill or fatally/ seriously harm or injure.
Anfusakum: yourselves
Note: ANFUS is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSA is a noun that is derived from this root and it means Selves of. KUM means plural you.
Awi: or
Okhrujoo: come out/ leave
Note: The root is KH-R-J and it means coming out or exiting. That is the conceptual meaning and it assumes it’s more specific meaning or meanings according to the plane of thought of the sentence. OKHRUJOO is an order or a request that is addressing a group of people. It means: come out or leave.
Min: from
Diyarikum: your homes/ your territory/ your place of residence/ area
Note: the root is D-W-R and it means to circle around for the verb and House for the noun. The relationship may be that the house has a territory that circles around it and that is part of the house. DIYARI means homes of or houses of but conceptually can be extended to territory or place of residence or area in general. KUM means plural you.
Ma: not
faAAaloohu: did him/ did it
Note: the root is F-Ain-L and it means doing. FaAAaLOOHU is an action that is completed. It means: the action of doing the object (hu= him and points to the previous order) by the subject (third person plural).
Illa: except/ if not
Qaleelun: a few
Note: the root is Qaf-L-L and it means becoming few which may point to quality or quantity according to the context of the sentence. QALEELAN is little or few.
Minhum: from them/ amongst them
Walaw: and if
Annahum: that they
faAAaloo: did
Note: the root is F-Ain-L and it means doing. FaAAaLOO is an action that is completed. It means: the action of doing the object (ma= what which is coming next) by the subject (third person plural).
Ma: what
yooAAathoona: they were advised
Note: the root is root W-Ain-THA and it means advice or advising. YooAAaTHOONA is an action that is being completed or will be completed. It means: the action of advising the object (third person plural) is happening or will be happening by an undeclared subject.
Bihi: with Him/ in him
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. HI means him and it points to what they are advised.
Lakana: then it would have been
Note: la means then. 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). This in turn means: He was or He happened to be. LAKANA in this context carries the meaning of “then it would have been”.
Khayran: better
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRAN means: good or best choice.
Lahum: to them/ for them
waashadda: and more tight/ stronger
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. ASHADDA is derived from the root SH-D-D and it means tightening of the rope and that also means making something stronger/more stable/harder and tighter. ASHADDU means tighter or stronger
Tathbeetan: stability/ establishment
Note: TATHBEETAN is derived from the root TH-B-T and it means being or becoming well established in all the planes of thought. As in being well established for the building or the tent, to the well established act or deed, which could mean that it is well proven and/or it has staying power. TATHBEETAN is the action of making an entity well established or strong or stable and well entrenched. It could be many things including the acts of the people or being approved by God.

Salaam all and have a great day.


Hussein

4:65

Salaam all,

This is 4:65
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا
Fala warabbika la yuminoona hatta yuhakkimooka feema shajara baynahum thumma la yajidoo fee anfusihim harajan mimma qadayta wayusallimoo tasleeman

The Aya says:
So no, by your nurturing Lord, they will not make themselves safe (in God and the messenger and message) until they make you (singular) judge in what sprouted between them, then they will not find, in themselves, narrowness from what you mandated and that they commit actively.

My personal note:
Here, the Aya gives the criteria of the one who makes himself or herself safe in Allah and His messenger. The rule is to use the messenger as the judge and ruler and then accepting the judgment without “narrowness” in oneself. I chose narrowness as the translation to the word HARAJ because it is the most literal, but it should be taken conceptually, therefore it covers distaste and dislike or just discomfort and resistance.

The last two words are Wayusallimoo tasleeman which could be translated as including that they commit actively. It could also be translated as and they commit actively. However, the WA is more of an inclusion feature and committing actively is included in the general bigger meaning of “not finding narrowness in oneself against the ruling”. This is because the one who has narrowness will not commit actively.

Translation of the transliterated words:
Fala: then no/ so no
Warabbika: by your (singular) nurturing Lord
Note: WA in here carries the meaning of suggesting an oath. Usually it carries the meaning of addition or inclusion. However, here, in this context, it carries an oath. RABBIKA is derived from the root 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 means singular you.
La: not
Yuminoona: they make themselves safe/ they trust
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YUMINOONA is an action that is being completed or will be completed. It means: the action of making oneself safe in the object (nor mentioned but is understood as Allah and messenger and message) is happening or will be happening by the subject (third person plural).
Hatta: until
Yuhakkimooka: they make you (singular) judge or rule or arbitrate
Note: The root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings of steering including not only decisions but actions as well. The best steerer is the one that uses the best tools to steer and that is the Arabic definition of wisdom. YUHAKKIMOOKA is an action that is being completed or will be completed. It means; the action of making the object (KA= singular you pointing to the prophet) rule or judge is happening or will be happening by the subject (third person plural).
Feema: in what
Shajara: sprouted/ disagreement sprouted
Note: The root is SH-J-R and it means to grow from the ground upwards and that is why the tree. Some derivatives of the term as in SHIJAR mean disagreement and conflict (As if something grew in between two people). SHAJARA is an action that is completed. It means: the action of sprouting (mainly a disagreement or other forms of new developments) happened by the subject (MA= what which came earlier)
Baynahum: between them
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. BAYNA means between. HUM means them.
Thumma: then
Note: this is a sequence. It can be for time or place or anything that allows a sequence.
La: not
Yajidoo: they find/ thye will find
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. YAJIDOO is an action that is derived from the root. It means: the action of finding is happening or will be happening by the subject (third person plural) to the object (Harajan= dislike/ narrowness that is coming up).
Fee: in
Anfusihim: themselves
Note: ANFUS is derived from the root N-F-S and it means to breath but is extended to mean self since the self breathes and that defines her existence. ANFUSI is a noun that is derived from this root and it means Selves of. HIM means them.
Harajan: narrowness/ distaste/ inhospitality
Note: the root is HA-R-J and it means in concrete, the place that is so thickly wooded that the sheepherder cannot herd his sheep. Conceptually, it can take many meanings mainly narrowness as a concept according to the context. In this context, HARAJAN carries the meaning of narrowness in the form of dislike, distaste and inhospitality.
Mimma: from what
Qadayta: you (singular) mandated
Note: the root Qaf-Dhad-Y and it means a mandate that one orders and all the steps towards it’s completion. It points to an order with determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning. QADAYTA is an action that is completed. It means: the mandate was ordered by the subject (second person singular pointing to Muhammad pbuh).

Wayusallimoo: and they submit/ associate/ deliver/ commit
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. YUSALLIMOO is derived from the root S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. The context helps in determining the meaning. YUSALLIMOO is an action that is being completed or will be completed. It means: the action of dissociation from some entity and then re-association with a better one is being made to happen or will be made to happen by the subject (third person plural). Here the dissociation is from any order that contradicts Allah and His messengers’ directives and the re-association in Allah and His messenger. The meaning here encompasses abandonment of what is wrong as well as commitment to what is right, as well as submission and delivery of the mandate.

Tasleeman: committing actively/ actively
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. The context helps in determining the meaning. TASLEEM is the name of the action as in committing or submitting and so on. The way I chose to translate Yusallimoo Tasleeman is They “commit actively” rather than the more literal but less clear and less faithful to the meaning of “They commit committing”

Salaam all and have a great day

Hussein