9:128

9:128

 

لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ

Laqad jaakum rasoolun min anfusikum AAazeezun AAalayhi ma AAanittum hareesun AAalaykum bialmumineena raoofun raheemun

 

The aya says:

Indeed, came to you (plural) a messenger from amongst you.  Your hardship is hard on him. He deeply cares for you.  For the faithful, he is tenderly loving, merciful/ gracious.

 

My personal note:

This Aya is full of tenderness and contrasts with the beginning of this chapter that is   certainly firm.  Above all, this verse gives us the Qur’anic view what makes a great leader.  He/She has to be emotionally present and engaging with the people.  His/ her main priority is the well being of those around them.

 

This Aya reminds us of the love, tenderness and deep care that the Prophet Muhammad for his people and all humanity.  This is what made him a great leader.

 

Translation of the transliterated words:

Laqad: indeed

Jaakum: came to you

Note: the root is J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAA is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person singular pointing to rasoolun=messenger/ envoy) to the object (KUM= plural you).

 

Rasoolun: a messenger/ an envoy

Note:  RASOOLUN 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.  RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.  RASOOLUN means a messenger or an envoy.

Min: from

Anfusikum: yourselves/ one of you

Note: ANFUSIKUM 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. KUM means plural you. In this context it means one of you.

 

AAazeezun: hard/ important/ solid/ effective

Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep or cause the earth to erode. It is used for entities that are strong and defeat pressure, basically the combination of strength and dominance.

 

AAalayhi: upon him

Ma: what

AAanittum: you went through hardship

Note: the root is Ain-N-T and it means hardship or what leads to hardship of actions and so on.  AAaNITTUM is an action that is completed.  It means the action of falling into hardship happened to the subject (second person plural).

Hareesun: very caring

Note: the root is Ha-R-Sad and it means to want something or someone very much.  In this context it means to care for something too much and so on. 

AAalaykum: upon you/ plural

Bialmumineena: in the faithful/ for the faithful

Note: BI signifies an attachment or close linkage between what is before and what is after it.  In a Verbal sentence it can mean attachment to the action or to the subject as it does the action.  This attachment can then signify many things according to the verb and to the sentence and so on.  ALMUMINEENA is derived from 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.  ALMUMINEENA means: those who make themselves safe.

 

Raoofun: lovingly merciful/ tenderly loving

Note: the root is R-Hamza-F and it means mercy with love.  In general it is used for tender touch with love. RAOOFUN means merciful and loving at the same time.

Raheemun : Merciful            

Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

 

 Salaam all and have a great day

Hussein

9:127

Salaam all

9:127

وَإِذَا مَا أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَى بَعْضٍ هَلْ يَرَاكُم مِّنْ أَحَدٍ ثُمَّ انصَرَفُواْ صَرَفَ اللّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لاَّ يَفْقَهُون

Waitha ma onzilat sooratun nathara baAAduhum ila baAAdin hal yarakum min ahadin thumma insarafoo sarafa Allahu quloobahum biannahum qawmun la yafqahoona

The Aya says:

And when a chapter is descended, some of them look at each other: “Is anyone watching you?” and then they move away.  Allah moved away their hearts because they are people that do not contemplate.

 

My personal note:

The Aya paints the way they react when a new chapter is revealed.  It shows people with affliction in their hearts as reacting with suspicion and paranoia and wanting to get away with things.

 

Translation of the transliterated words:

 

 

Waitha: and when

Ma: what

Onzilat: sent down

Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay.  ONZILAT is an action that is completed. It means: the action of making the object (Sooratun= a chapter) arrive or making it descend happened by an undeclared subject subject

 

Sooratun: a chapter/ an enclosure

Note: SURA is the feminine of SUR which means Wall that encloses something and the root is S-W-R. SURA is used for passages of the Qur’an and not only Chapters of the Qur’an. The relationship with WALL is the fact that the SURA is well enclosed and somewhat complete in itself.

 

 

Nathara: looked/ watched

Note: NATHARA is derived from the root N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting or given time. NATHARA is an action that is completed. It means: the action of watching/ observing/ seeing happened by the subject (third person plural).

baAAduhum: some of them

Note: the root is B-Ain-Dhad and it means part of the whole. BaAADA means part of or some of.  HUM means them

 

Ila: to/ towards

baAAdin: some

Note: the root is B-Ain-Dhad and it means part of the whole. BaAADIN means some. 

 

Hal: beginning of a questioning statement

Yarakum: see you (plural)

Note: YARAKUM is derived from the root R-Hamza-Y and it means viewing or seeing. YARAKYM is an action that is being completed or will be completed. It means: the action of seeing the object (KUM= plural you) is happening or will be happening by the subject (third person plural)

 

Min: of

ahadin: anyone/ a one

Note: the root is W-Ha-D and it means one.  AHADIN means a one or anyone

 

Thumma: then

Insarafoo: they moved away/ they distanced themselves

Note: the root is Sad-R-F and it means moving away from an entity.  In concrete, it can be used for the movement of wind from one place to another.  It can be used for exchanging money through getting rid of one form of currency for another.  INSARAFOO is an action that is completed.  It means: the action of moving away or being moved away happened by the subject (third person plural).

 

Sarafa: He Moved away

Note:  the root is Sad-R-F and it means moving away from an entity.  In concrete, it can be used for the movement of wind from one place to another.  It can be used for exchanging money through getting rid of one form of currency for another.  SARAF is an action that is completed.  It means: the action of moving away the object (Quloobahum= their hearts and minds) happened by the subject (third person singular pointing to Allah)

Allahu: Allah

Quloobahum:  their hearts/ hearts and minds/ and their insides
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBA are hearts and minds of or thoughts and emotions of. HUM means them.

Biannahum: by them being

Note: BI in here points to causation of the action or why the action happened.  ANNAHUM means them or their matter and so on.

qawmun : a people

Note: QAWMUN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMUN are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group.  

 

la yafqahoona:  they do not think/ contemplate/ reflect

Note: LA is for negation of the action.  YAFQAHOON is derived from the root F-Qaf-H and it means understanding at a deeper level and perhaps to be able to critically think or link things together. In Islamic scholarly circles we have two forms of scholars.  YAFQAHOON is an action that is happening or will be happening.  It means: the action of thinking deeply/ reflecting contemplating is happening or will be happening by the subject (third person plural).  This action is negated by the LA that preceded it.

 

 Salaam all and have a great day

Hussein

9:126

9:126 أَوَلاَ يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لاَ يَتُوبُونَ وَلاَ هُمْ يَذَّكَّرُونَ 

Awala yarawna annahum yuftanoona fee kulli AAamin marratan aw marratayni thumma la yatooboona wala hum yaththakkaroona 

 The Aya says: 

Do they not notice that they are tested in every year once or twice?! Then they do not reconnect nor do they remind themselves. 

 My personal note: 

The Aya reminds us that when we are tested with hardship then it is an opportunity for us to reconnect with Allah and to remember to be closer to Him. The Aya talks about those people getting tested with hardships yet they do not do the above and that leaves them in a worse place. 

 Translation of the transliterated words:

 Awala: don’t? Isn’t it? 

Yarawna: they see Note: YARAWNA is derived from the root R-Hamza-Y and it means viewing or seeing. YARAWNA is an action that is being completed or will be completed. It means: the action of seeing the object (ANNAHUM- thet they) is happening or will be happening by the subject (third person plural) 

 Annahum: that they 

Yuftanoona: get tested/ face hardship Note: the root is F-T-N and it means in concrete form, the melting of Gold or silver in order to know the pure from the impure or the true from the fake. Therefore, in abstract, the word suggests an extreme test with hardship in it, or a burn with fire or even taking someone’s eyes with the glitter of the false Gold and silver. Here, it means the severe test that has hardship in it. YUFTANOONA is an action that is happening or will be happening. It means the action of testing or making the object (third person plural) face some hardship is happening or will be happening by an undeclared subject. 

Fee: in 

Kulli: Every/ each Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each. 

 AAamin: year Note: the root is Ain-W-M and it means swimming or floating. It is also used to mean year or completed full cycle. AAaMIN means year. 

 Marratan: one time/ one occasion Note: MARRATAN is derived from the root M-R-R and it means passing or passage. Some of the concrete words from this root mean bitter plants or just bitter. The relationship between bitter and passing is the fact that the sheep and goats of the Bedouin herders probably passed those plants rather than sticking to them to eat them. MARRATAN means one pass/ occasion/ time 

 Aw: or 

marratayni: two times/ occasions Note: MARRATAYNI is derived from the root M-R-R and it means passing or passage. Some of the concrete words from this root mean bitter plants or just bitter. The relationship between bitter and passing is the fact that the sheep and goats of the Bedouin herders probably passed those plants rather than sticking to them to eat them. MARRATAYNI means two passes/ occasions/ times 

 Thumma: then 

la yatooboona: They do not return/ they do not repent/ reconnect/ re-bond Note: LA is for negation of the action that comes after. YATOOBOONA is derived from the root T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. YATOOBOONA is an action that is being completed or will be completed. It means: the action of return or ultimate return is happening or will be happening by the subject (third person plural). 

 Wala: nor 

Hum: they/ them 

Yaththakkaroona: remember/ remind themselves/ mention to themselves Note: the root is TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. YATHTHAKKAROON is an action that is being completed or will be completed. It means: the action of reminding and mentioning to oneself is happening or will be happening by the subject (third person plural).

Salaam all and have a great day

Hussein

9:125

Salaam all

9:125
وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُواْ وَهُمْ كَافِرُونَ
Waamma allatheena fee quloobihim maradun fazadathum rijsan ila rijsihim wamatoo wahum kafiroona

The Aya says:
And as for those in whose heart there is affliction, then it added trouble to their troubles and they died while rejecting.

My personal note:
The Aya contrasts the people whose hearts are afflicted with arrogance and pride mostly that the Qur’an may add to their rejection and denial rather than help. This is in contrast to the one who has his/ her heart in faithand whose faith grows as he or she hears and learns the Qur’an

Translation of the transliterated words:
Waamma: and as for
Allatheena: those who
Fee: in
Quloobihim: their hearts/ their heart and minds/ their thoughts and emotions
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBI are hearts and minds of or thoughts and emotions of. HIM means them.

Maradun: sickness/ illness/ imbalance
Note: the root is M-R-Dhad and it means state of incompleteness or state of imbalance. This means illness or disease as well. MARADUN means illness or sickness or imbalance.
Fazadathum: then it increased them
Note: FA means then or therefore or so. ZADATHUM is derived from the root Z-W-D or Z-Y-D and it means the provision of the road or the food that one packs for travel. It has also the conceptual meaning of what is above the need, because one packs a little extra for the road. ZADATHUM is an action that is completed. It means: the action of increasing and adding to the
Rijsan: trouble
Note: the root is R-J-S and it is anything that is dirty and contains harm. Conceptually, it is then used for sinful acts, harmful acts or any form of painful punishment and so on. RIJSAN in this context means unclean or trouble.

Ila: to/ towards
Rijsihim: their trouble
Note: the root is R-J-S and it is anything that is dirty and contains harm. Conceptually, it is then used for sinful acts, harmful acts or any form of painful punishment and so on. RIJSI in this context means unclean or trouble of. HIM means them

Wamatoo: and they died
Note: WA here is for continuation of the sentence or initiation of a new sentence. MATOO is derived from the root M-W-T and it means death or the opposite of life or the lack of voluntary movement or vigor. MATOO is an action that is completed. It means: the action of dying happened by the subject (third person plural).

Wahum: while they
Kafiroona: in a state of rejection/ rejecting

Note: KAFIROON is derived from the root 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. KAFIROONA means rejecting or in a state of rejection.

Salaam all and have a great day

Hussein

9:124

Salaam all,

9:124

وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُواْ فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ
Waitha ma onzilat sooratun faminhum man yaqoolu ayyukum zadathu hathihi eemanan faamma allatheena amanoo fazadathum eemanan wahum yastabshiroona

The Aya says:
And when a chapter is sent down, so some of them would say: “Who of you was increased in faith by this?!”. So as for the ones who have faith then it increased their faith while they anticipate glad tidings.

My personal note:
The Aya brings about that some people who receive the Qur’an will respond to it negatively and it will challenge their faith. While other, will be increased in faith

Translation of the transliterated words:
Waitha: and when
Ma: what
Onzilat: sent down
Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ONZILAT is an action that is completed. It means: the action of making the object (Sooratun= a chapter) arrive or making it descend happened by an undeclared subject subject

Sooratun: a chapter/ an enclosure
Note: SURA is the feminine of SUR which means Wall that encloses something and the root is S-W-R. SURA is used for passages of the Qur’an and not only Chapters of the Qur’an. The relationship with WALL is the fact that the SURA is well enclosed and somewhat complete in itself.

Faminhum: so some of them/ so amongst them
Man: who
Yaqoolu: says/ will say
Note: YAQOOLU is derived from the root Qaf-W-L and it means saying in any way possible. YAQOOLU is an action that is being completed or will be completed that is derived from the root. It means the action of saying is happening or will be happening by the subject (third person singularl).

Ayyukum: who of you (plural)?
Zadathu: increased him
Note: the root is Z-W-D or Z-Y-D and it means the provision of the road or the food that one packs for travel. It has also the conceptual meaning of what is above the need, because one packs a little extra for the road. ZADATHU is an action that is completed. It means: the action of increasing and adding to the object (HU= him) happened by the subject (third person singular pointing to the chapter).

Hathihi: this one
Eemanan: faithfulness/ in faith
Note: the root is Hamza-M-N and it means safe or safety. EEMANAN means safety or trust as in safe in the belief system they are in and so on and it can point to safety and trust at the same time.
Faamma: so as for
Allatheena: those who
amanoo : made themselves safe/ caused safety/ caused trust/ attained faith
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 but it can also extend to making safety and trust situation for others as well.

Fazadathum: then it increased them
Note: Fa means then or therefore or so. ZADATHUM is derived from the root Z-W-D or Z-Y-D and it means the provision of the road or the food that one packs for travel. It has also the conceptual meaning of what is above the need, because one packs a little extra for the road. ZADATHUM is an action that is completed. It means: the action of increasing and adding to the object (HUM= them) happened by the subject (third person singular pointing to the chapter).
eemanan : faithfulness/ in faith
Note: the root is Hamza-M-N and it means safe or safety. EEMANAN means safety or trust as in safe in the belief system they are in and so on and it can point to safety and trust at the same time.

Wahum: while they
Yastabshiroona: expect glad tidings/ hope for glad tidings

Note: YASTABSHIROON is derived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. YASTABSHIROON is an action that is happening or will be happening. It means the action of expecting/ hoping for glad tidings is happening or will be happening by the subject (3rd person singular).

Salaam all and have a great day

Hussein

9:123

Salaam all,

9:123
يَا أَيُّهَا الَّذِينَ آمَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلِيَجِدُواْ فِيكُمْ غِلْظَةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ
Ya ayyuha allatheena amanoo qatiloo allatheena yaloonakum mina alkuffari walyajidoo feekum ghilthatan waiAAlamoo anna Allaha maAAa almuttaqeena

The Aya says:
O you faithful, fight those who are next to you among the rejecters and let them find in you firmness and be aware that Allah is on the side of the mindful.

My personal note:
The context of the Aya is that their neighbors of the rejecters were the Byzantines who were hostile with hostile intentions. At the same period all neighboring states were in a state of war with each other. So, the context applies to that period. The other issue is that this Aya applies to state to state affairs and not to individuals or mob groups. So a Muslim group cannot use this Aya. Additionally, a Muslim state cannot use this Aya to justify attacking a non-hostile neighboring state even if they were rejecters.

Translation of the transliterated words:
Ya ayyuha: O you
Allatheena: those who
Amanoo: made themselves safe/ attained faith
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.

Qatiloo: fight
Note: the root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATILOO is an order or a request addressed to a plural. It means: Fight in an interactive manner.

Allatheena: those who are
Yaloonakum: next to you/ adjacent to you (plural)
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It can be literal as in something next to the other or following the other in space or time. Conceptually, It comes close to guardianship. WALI is either the one who is a guardian or the one who receives guardianship of another or both. In this context it is literal. YALOONAKUM is an action that is being completed or will be completed. It means: the action of being next to the pbject (plural you) is happening or will be happening by the subject (third person plural). In his context it points to being adjacent to.

Mina: of/ from
Alkuffari: the rejecters
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. ALKUFFARI are the rejecters or non believers.

Walyajidoo: and let them find/ and let them experience
Note: WA in this context is for more elaboration on the subject at hand. L is for emphasis or to make something imperative. YAJIDOO is derived from the root 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 happening or will be happening. It means: the action of finding or experiencing is happening by the subject ( third person plural).
Feekum: in you (plural)
Ghilthatan: thickness/ firmness
Note: the root is Gh- L-THA and it means thick or hard in a conceptual manner. The meaning becomes specific by the context of the sentence. GHILTHA means thickness or hardness and it points to strength and firmness.
waiAAlamoo: and know (plural)/ know for fact/ Be aware
Note: WA here is to resume a sentence. iAALAMOO is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. iAALAMOO is an order or a request addressed to a group. It means: know or know for fact.

Anna: that
Allaha: Allah
maAAa: with/ on the side of
almuttaqeena : the ones who make themselves conscious/ guard/ the mindful.
Note: the root W-Qaf-Y and it means guard and protect. Since the best way to guard is through consciousness, then I am using consciousness as a meaning here. ALMUTTAQEENA are the ones who make themselves conscious or the ones who make themselves guard.

Salaam all and have a great day

Hussein

9:122

Salaam all,

9:122
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
Wama kana almuminoona liyanfiroo kaffatan falawla nafara min kulli firqatin minhum taifatun liyatafaqqahoo fee alddeeni waliyunthiroo qawmahum itha rajaAAoo ilayhim laAAallahum yahtharoona

The Aya says:
And the faithful are not to march collectively. So why not march of each group a subgroup in order to deeply understand the religion and to warn their people when they return to them. Perhaps they take caution.

My personal note:
The Aya points out that there should always be a group that the community of the faithful needs to have a group that marches to learn and good group to stay put. In this form both groups have something to offer the other including learning deeper in the religion and learning the potential risks to the community so that they take precaution.

Translation of the transliterated words:
Wama: nor
Kana: was it to be
Note: WAMA is for negation of what comes after. 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). WAMA KANA gets the meaning: nor was it to be/ nor should it be

Almuminoona: the faithful
Note: ALMUMINOONA is derived from 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. ALMUMINOONA means: those who make themselves safe.

Liyanfiroo: to march
Note: LI means to. YANFIROO 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. YANFIROO is an action that is happening or will be happening. It means the action of marching is happening or will be happening by the subject (third person plural).

Kaffatan: all/ collectively
Note: the root is K-F-F and it means the palm of the hand. KAFFATAN would then mean what you hold in the palm of the hand as you close it. This, in abstract, then means collectively together as the things that are grouped together in the palm.

Falawla: so why not
Nafara: marched
Note: NAFARA 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. NAFARA is an action that is completed. It means the action of marching happened by the subject (third person singular or plural).

Min: from
Kulli: every/ each

Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.
Firqatin: group
Note: the root is F-R-Qaf and it means separating apart or dispersing. The word FARAQ also derived from the root carries with it the notion of fear. The relation could be that fear and suspicion splits us apart or it is a fear that tears the person and so on. FIRQATIN means a group.
Minhum: of them
Taifatun: a subgroup
Note: the root is TTa-W-F and it means to go around something in circles so that you get the feeling that you surround it. This is the concrete meaning and the abstract can be related to it especially the meaning of knowing something very well and being keen about it. TAIFATIN is a circle in a conceptual manner. In the context of this Aya, it takes the meaning of a subgroup.

Liyatafaqqahoo: to learn/ to critically think/ to deeply understand
Note: LI means to or in order to. YATAFQQAHOO is derived from the root F-Qaf-H and it means understanding at a deeper level and perhaps to be able to critically think or link things together. In Islamic scholarly circles we have two forms of scholars. One is HAFITH and they have good memory of knowledge so they are the preservers of knowledge. The other is FAQIH and that is the one that puts things together and makes links to arrive at conclusions. YATAFQQAHOO is an action that is being completed or will be completed. It means: the action of deeply understanding is happening or will be happening by the subject (third person plural).

Fee: in
Alddeeni: the religion/ the law
Note: There is a difference in opinion whether the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this kind of context ALDDEEN is the religious understanding and law within it.
Waliyunthiroo: and to alert/ warn
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. In here it may point to a contrast with what appeared before. Li means to or in order to. YUNTHIROO is derived from the root N-TH-R and it means self-conditioned consequence. This means that a person will say that I will do this if this happened or that a person will have a consequence happen to him/her if another event happened. It also carries with it the ability to avoid the consequence if made adjustments. YUNTHIROO is an action that is happening or will be happening. It means the action of warning or alerting the object (QAWMAHUM= their people) is happening or will be happening by the subject (third person plural).
Qawmahum: their people
Note: QAWMA is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMA are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group. HUM means them.

Itha: when/ if and when
rajaAAoo: they returned
Note: Note: the root is R-J-Ain and it means returning. RAJaAAoo is an action that is completed. It means: the action of returning happened by the subject (third person plural). It is a response to the conditional. In a sense the sentence says: when they returned to their people.
Ilayhim: to them.

laAAallahum: perhaps they/ in the hope they
yahtharoona: take precaution
Note: the root is Ha-TH-R and it means consciousness of danger or potential danger and action accordingly. Conceptually, it covers caution and precaution and so on as well as fear of danger. YAHTHAROON is an action that is happening or will be happening. It means: the action of being careful or cautious is happening by the subject (third person plural).

Salaam all and have a great day

Hussein

9:121

Salaam all

9:121
وَلاَ يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلاَ كَبِيرَةً وَلاَ يَقْطَعُونَ وَادِيًا إِلاَّ كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللّهُ أَحْسَنَ مَا كَانُواْ يَعْمَلُونَ
Wala yunfiqoona nafaqatan sagheeratan wala kabeeratan wala yaqtaAAoona wadiyan illa kutiba lahum liyajziyahumu Allahu ahsana ma kanoo yaAAmaloona

The Aya says:
And they do not spend a spending small or big nor cross a valley without it being recorded for them so that Allah will reward them the best of what they used to do.

My personal note:
The aya continues the same theme that no matter how big or small our action is as long as it is in Allah’s path then it will be rewarded.

Translation of the transliterated words:
Wala: nor
Yunfiqoona: they spend
Note: Yunfiqoona is a derivative of the word N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. YUNFIQOON is an action that is completed or will be completed. It means: the action of spending is happening or will be happening by the subject (third person plural)

Nafaqatan: a spending
Note: the root is root N-F-Qaf. To explain it I use another derivative NAFAQ which means Tunnel. The tunnel is connection underground from one place to another. Therefore the essence of the word Tunnel is to “let Good/Useful things go to others under cover”. NAFAQATAN means a spending.
Sagheeratan: small
Note: the root is Sad-GHain-R and it means small or little in quality or quantity or any other feature that denotes littleness. This is the general meaning and becomes more specific according to the sentence. SAGHIRATAN means small or little.

Wala: nor/ or
Kabeeratan: big
Note: the root is K-B-R and it means big in quality or quantity or any other feature that denotes bigness. KABEERATAN means big or large.
Wala: nor
yaqtaAAoona: they cut/ they cross
note: the root is Qaf-Tta-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. YAQTaAAooNA is an action that is happening or will be happening. It means: the action of cutting or crossing the object (Wadiyan= a valley) is happening or will be happening by the subject (third person plural).
Wadiyan: a valley
Note: the root is W-D-Y and in concrete is used for valley in concrete. Conceptually, it is also used for anything that has the potential to flow with water or otherwise. WADIYAN means a valley.
Illa: except/ if not/ without
Kutiba: written/ recorded/ decreed
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 an action that is completed. It means: writing happened 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 or it can be both. In this context, it is taking the meaning of decree.
Kutiba: written
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 an action that is completed. It means: writing happened 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 or it can be both. In this context, it is taking the meaning of decree.

Lahum: to them/ for them


Liyajziyahumu: so that He will re-compensate them/ so that he will reward them
Note: LI means so or therefore or in order to. YAJZIYAHUM is derived from the root J-Z-Y and it means compensation for action that can be good or bad. YAJZIYAHUM is an action that is being completed or will be completed. It means: the action of re-compensate the objest (HUM= them) is being made to happen or will be made to happen by the subject (ALLAH)
Allahu: Allah
Ahsana: best/ better
Note: the root is root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. AHSANA means best or better or most/ more beautiful.
Ma: what
kanoo: they were/ they used to
Note: the root is K-W-N and it means being. KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural). This in turn means: they were/ they happened to be.

yaAAmaloona : they do/ to do
Note: the root is Ain-M-L and it means doing or work. YaAAaMALOONA is an action that is being completed or will be completed. It means: the action of doing or making is happening or will be happening by the subject (third person plural).


Salaam all and have a great day

Hussein

9:120

Salaam all,

9:120
مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ الأَعْرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ اللّهِ وَلاَ يَرْغَبُواْ بِأَنفُسِهِمْ عَن نَّفْسِهِ ذَلِكَ بِأَنَّهُمْ لاَ يُصِيبُهُمْ ظَمَأٌ وَلاَ نَصَبٌ وَلاَ مَخْمَصَةٌ فِي سَبِيلِ اللّهِ وَلاَ يَطَؤُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلاَ يَنَالُونَ مِنْ عَدُوٍّ نَّيْلاً إِلاَّ كُتِبَ لَهُم بِهِ عَمَلٌ صَالِحٌ إِنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ
Ma kana liahli almadeenati waman hawlahum mina alaAArabi an yatakhallafoo AAan rasooli Allahi wala yarghaboo bianfusihim AAan nafsihi thalika biannahum la yuseebuhum thamaon wala nasabun wala makhmasatun fee sabeeli Allahi wala yataoona mawtian yagheethu alkuffara wala yanaloona min AAaduwwin naylan illa kutiba lahum bihi AAamalun salihun inna Allaha la yudeeAAu ajra almuhsineena

The Aya says:
It was not for the people of Medina and those who are around them of the nomadic Arabs to drag themselves from Allah’s messenger nor to prefer themselves from his self. That is because no thirst nor hardship nor hunger hits them nor their setting foot in a place that frustrates the rejecters nor their gaining a gain from an enemy except that it is decreed for them as a beneficent act. Indeed, Allah does not squander the reward of the propagators of good.

My personal note:

The Aya brings about that any suffering the person suffers as they move in Allah’s path is counted for them as an act of beneficence in addition to the gains. It pushes to contemplate all of our actions in Allah’s path or as acts of worship by looking at the intentions behind and the positive effect they produce.

Translation of the transliterated words:

Ma kana: it was not to be/ it should not be
Note: MA is for negation of what comes after. 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). MA KANA gets the meaning: was not to be/ should not be

Liahli: for people of
Note: Li means for or to. AHLI is derived from the root 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. AHLA means people of or family of.
Almadeenati: the city/ Medina
Note: There is a difference in opinion whether the root is D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation, since religion is the obligation of man towards God. DEENI is obligation of or religion of, with religion being the obligation of man towards God. In this kind of context MADINA means a city and town where there is central authority or something like that. The other root is M-D-N and it means settled place. MADINA becomes any place where people settle and are not nomads. Whatever the origin it points to settled place and also a place under some kind of command and order and so on. In this context it points to the city where the prophet is living and having authority as in established state.

Waman: and who
Hawlahum: around them/ their periphery
Note: the root is Ha-W-L and it means cycle or circle. This means anything that goes in circles of time of space or other wise. HAWLA means surround or around of. HUM means them
Mina: of
alaAArabi : the nomadic Arabs
Note: the root is r-jB and it is the name of the Arabs and they are defined as the people whose mother tongue is Arabic or who lived and assimilated in the Arab lands. ALaAARAB are the nomadic arabs.

An: to/ that
Yatakhallafoo: make themselves stay behind/ drag themselves behind
Note: the root is KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. YATAKHALLAFOO is an action that is being completed or will be completed. It means: it means the action of make oneself stay behind is happening or will be happening by the subject (third person plural)

AAan: from / about
Rasooli: messenger of/ envoy of
Note: RASOOLI 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. RUSULUN means messengers of and is the plural of RASOOL who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. RASOOLI means messenger of or the envoy of.
Allahi: Allah
Wala: nor
Yarghaboo: prefer
Note: the root is R-Ghain-B and it means desiring an entity or preference. YATGHABOO is an action that is being completed or will be completed. It means the action of desiring or preferring is happening or will be happening by the subject (third person plural).
Bianfusihim: themselves/ by themselves
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. In this case it mainly gives an object to the previous verb and make a stronger connection. ANFUSI is derived from the root 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.

AAan: from/ away from
Nafsihi: his self/ himself
Note: the root is N-F-S and it means to breath but is extended to mean self since the self-breathes and that defines her existence. NAFSI is a noun that is derived from this root and it means Self of. HI means him.

Thalika: that
Biannahum: by they
La: not
Yuseebuhum: hit them/ touch them
Note: YUSEEBUHUM is derived from 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. YUSEEBUHUM is an action that is being completed or will be completed. It means: the action targeting and hitting the object (HUM=them) is happening or will be happening by the subject (third person singular or plural).

Thamaon: thirst
Note: the root is THA-M-Hamza and it means third. TAHAON means thirst
Wala: nor
Nasabun: exhaustion/ hardship
Note: The root is N-Sad-B and it means something elevated that it can be seen. It then can take many other meanings as in pursuit of something elevated, uphill or difficult and tiring effort and a worshipped stature since it is usually elevated or pursued. In this context, NASAB is exhaustion or tiredness.
Wala: nor
Makhmasatun: hunger/ Starvation
Note: the root is KH-M-Sad and it means hunger or empty stomach or scaphoid abdomen because of lack of food. Conceptually it points to hunger and even to starvation. MAKHMASATUN is hunger or starvation.

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

Wala: nor
Yataoona: Do they step on/ they gain
Note: the root is W-TTa-Hamza and it means stepping on something. YATAOONA is an action that is happening or will be happening. It means: the action of stepping on the object (MAWTIAN= stepping area) is happening or will be happening by the subject (third person plural).
Mawtian: stepping area/ territory
Note: the root is W-TTa-Hamza and it means stepping on something. MAWTIAN is a stepping area and in this context it points to gain of territory.
Yagheethu: angers/ irritates/ frustrates
Note: the root is GHain-Y-THA and it means the boiling water or extreme heat in one of it’s concrete meanings. This is then taken conceptually to mean heat of emotion which is a mix of anger, jealousy and despair or whatever makes the person or group unsettled. YAGHEETHU is an action that is happening or will be happening. It means the action of frustrating/ angering/ irritating the object (Alkuffara= the rejectors) is happening or will be happening by the subject (third person singular or plural).

Alkuffara: the rejectors
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. ALKUFFARA are the rejectors or non believers.
Wala: nor
Yanaloona: they gain/ they possess/ they take hold of/ they wrest control
Note: the root is N-Y-L and it means taking or reaching as a concept. One of the concrete words is Neel and it is the river of Egypt, because it makes the water reach Egypt. YANALOONA is an action that is being completed or will be completed. It means: the action of reaching or taking the object (NAYLAN= posssession) is being completed or will be completed by the subject (third person plural)
Min: from
AAaduwwin: an enemy
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. AAaduwwin means enemy/ transgressor.

Naylan: a possession
Note: the root is N-Y-L and it means taking or reaching as a concept. One of the concrete words is Neel and it is the river of Egypt, because it makes the water reach Egypt. NAYLAN means a gain or a possession
Illa: except/ if not

Kutiba: written/ decreed
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 an action that is completed. It means: writing happened 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 or it can be both. In this context, it is taking the meaning of decree.

Lahum: to them/ for them
Bihi: by it/ by him/ through him
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HI means Him or it and it points to the previously mentioned situations.

AAamalun: an act/ an action
Note: the root is Ain-M-L and it means doing or work. AAaMALUN means doing or work or act.

Salihun: beneficent/ righteous
Note: SALIHUN 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. SALIHUN is good/righteous and beneficial.

Inna: indeed
Allaha: Allah
La: not
yudeeAAu: squander/ lose track/ waste
Note: the root is Dhad-Y-Ain and it means in concrete profession and type of work especially farming. DHAYAAA means a farming village. It also means the spending of resources in a wrong fashion as in wasting or squandering them. This is then used conceptually to mean making lost or null, or simply spending wrongly. YUDeeAAu is an action that is being completed or will be completed. It means: the action of making lost or spending wrongly of the object (AJR= compensation of) is happening or will be happening by the subject (third person singular pointing to God).

Ajra: compensation for work of
Note: the root is Hamza-J-R and it means compensation for work done. AJRA means compensation for work of
Almuhsineena: the propagators of good/ the do gooders
Note: the root is root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. ALMUHSINEEN are the ones that bring about goodness and beauty.

Salaam all and have a great day.

Hussein

9:119

Salaam all

9:119
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَكُونُواْ مَعَ الصَّادِقِينَ
Ya ayyuha allatheena amanoo ittaqoo Allaha wakoonoo maAAa alssadiqeena

The Aya says:
O faithful, be mindful of Allah and be amongst the truthful

My personal note:
This is short but very significant. It is a call and demand of the people of faith to be mindful of Allah in all their actions and words and to be truthful. Truthfulness can be in words but is most important in deeds. That is why the word for charity is derived from this root. This is because their deeds confirm the truthfulness of their words:

Translation of the transliterated words:
Ya ayyuha: O you
Allatheena: those who
Amanoo: made themselves safe/ attained faith
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.

Ittaqoo: Be mindful of
Note: the root is W-Qaf-Y and it means guard and protect. Since the best way to guard is through consciousness, then I am using consciousness as a meaning here. ITTAQOO is an order or a request addressed to a group. It means: be mindful/ pay attention
Allaha: Allah
Wakoonoo: and Be
Note: WA here is for addition or inclusion. KOONOO is derived from the root K-W-N and it means being. KOONOO is an order or a request to group. It means: Be.
maAAa: with/ amongst
alssadiqeena: the truthful (in words, heart and deed)
Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word in form of deeds. ALSSADIQEEN are the truthful in words, heart and deeds.

Salaam all and have a great day

Hussein

9:118

Salaam all,

9:118
وَعَلَى الثَّلاَثَةِ الَّذِينَ خُلِّفُواْ حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّواْ أَن لاَّ مَلْجَأَ مِنَ اللّهِ إِلاَّ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُواْ إِنَّ اللّهَ هُوَ التَّوَّابُ الرَّحِيمُ
WaAAala alththalathati allatheena khullifoo hatta itha daqat AAalayhimu alardu bima rahubat wadaqat AAalayhim anfusuhum wathannoo an la maljaa mina Allahi illa ilayhi thumma taba AAalayhim liyatooboo inna Allaha huwa alttawwabu alrraheemu


The Aya says:
And upon the three that stayed behind until the earth constricted on them despite its expanse and their own selves constricted on them and they concluded that there is no refuge from Allah except towards Him. Then He re-bonded upon them so that they return. Indeed Allah is the re-bonder, the merciful.

My personal note:
The strongest message of this Aya is that Allah is the only refuge for us including from our biggest transgressions. There is no other refuge.

The context of the Aya is about three men who dragged their feet and did not join the army for a battle. When the army of the prophet (pbuh) came back those three did not make up excuses as others did but just confessed that they did miss the battle for no good reason. They were made to wait for Allah’s response for a few days or weeks. During those days they felt very remorseful. The Aya is the one that announced that their repentance was accepted to their great relief.

Translation of the transliterated words:
WaAAala: and upon
Alththalathati: the three
Allatheena: who
Khullifoo: stayed behind/ were behind
Note: the root is KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. KHULLIFOO is an action that is complete. It means: it means the action of being made to stay behind happened by an undeclared subject to the object (third person plural). In here the subject and the object are the same but they were not declared as the subject.
Hatta: until
Itha: when
Daqat: narrowed/ squeezed/ tightened/cpnstricted
Note: DAQAT is derived from the root Dhad-Y-Qaf and it means narrow or tight in space, time and all other feelings of narrowness and tightness. DAQAT is an action that is completed. It means: the action of becoming narrow and tight and difficult happened by the subject (ALARDU= the earth/ the land).
AAalayhimu: upon them
Alardu: the earth/ the land
Note: ALARDU is derived from the root Hamza-R-Dhad and it means earth or land. ALARDU is the earth/ the land.

Bima: by what/ despite
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. In this context it carries the meaning of despite.

Rahubat: expanded/ width
Note: the root is R-HA-B and it means when something is wide open and expansive. RAHUBAT is an action that is completed: it means: the action of becoming expansive happened by the subject (ALARDi= the land). The idiom: DAQAT ALAYHIM ALARDU BIMA Rahubat means: the land tightened on them despite its expansiveness.

Wadaqat: and narrowed/ and became difficult/ and tightened/ and squeezed
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. DAQAT is derived from the root Dhad-Y-Qaf and it means narrow or tight in space, time and all other feelings of narrowness and tightness. DAQAT is an action that is completed. It means: the action of becoming narrow and tight and difficult happened by the subject (ANFUSUHUM= their own selves).

AAalayhim: upon them
Anfusuhum : themselves/ each other
Note: ANFUSUHUM 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. ANFUSU is a noun that is derived from this root and it means Selves of. HUM means them.

Wathannoo: and they concluded/ and they thought
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. THANNOO is derived from the root Tha-N-N and it means conclusion without certainty or conclusion without verification. Therefore, it includes theory, suspicion and all thoughts that are not conclusively proven. THANNOO is an action that is completed. It means: the action of thinking or suspecting or believing but without confirmation happened by the subject (third person plural)
An: that
La: No
Maljaa: refuge
Note: the root is L-J-Hamza and it carries with it the meaning of resorting to a place or person where you feel safer or better. It can also carry the meaning of being forced to somewhere or someone or saying something and so on. So, it takes the meaning of running away and being forced to a corner that may save you or not and so on. MALJAA is a refuge or a place of last resort or hiding place and so on.

Mina: from
Allahi: Allah
Illa: except/ if not
Ilayhi: towards Him
Thumma: then
Taba: He facilitated return/ He rep-bonded/ He facilitated re-bonding
Note: TABA is derived from the root T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABA is an action that is completed. It means: the action of facilitating or accepting repentance or ultimate return or re-bonding (to God) happened by the subject (third person singular)

AAalayhim: upon them
Liyatooboo: in order that they re-bond
Note: LE means to or in order to. YATOOBOO is derived from the root T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. YATOOBOO is an action that is being completed or will be completed. It means: the action of return or ultimate return is happening or will be happening by the subject (third person plural).
Inna: indeed
Allaha: Allah
Huwa: He
Alttawwabu: the acceptor/ enabler of repentance
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. ALTTAWWABU can mean the one who repents a bit or the one who enables and accepts repentance. In this context, it points to the accepter/enabler of repentance.
Alrraheemu: the merciful/ the graceful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. ALRRAHEEM is the one with the womb-like mercy.


Salaam all and have a great day

Hussein

9:117

Salaam all,

This is
9:117
لَقَد تَّابَ الله عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَؤُوفٌ رَّحِيمٌ

Laqad taba Allahu AAala alnnabiyyi waalmuhajireena waalansari allatheena ittabaAAoohu fee saAAati alAAusrati min baAAdi ma kada yazeeghu quloobu fareeqin minhum thumma taba AAalayhim innahu bihim raoofun raheemun

The Aya says:
Indeed Allah had re-bonded upon the prophet and the refugees and the supporters who joined and followed him at the time of hardship after that hearts of a faction of them nearly drifted. Then, He re-bonded upon them. He indeed, to them, tender, merciful.

My personal note:
I translated the word taba as re-bonding because it is about return to the path and facilitating it and so it is essentially about re-bonding and re-strengthening that bond. Re-bonding should not mean necessarily that the bond was broken. It can mean that the bond was strengthened in addition to fixing any potential break or weakness.
The Aya mentioned two very important groups and they are the muhajireen who were the immigrants or basically the refugees from Mecca and the others where their hosts the Ansar who not only hosted them but actively supported them.

Translation of the transliterated words:
Laqad: indeed
Taba: He facilitated return/ He rep-bonded/ He facilitated re-bonding
Note: TABA is derived from the root T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABA is an action that is completed. It means: the action of facilitating or accepting repentance or ultimate return or re-bonding (to God) happened by the subject (third person singular)

Allahu: Allah
AAala: upon
Alnnabiyyi: The prophet
Note: ALNABIYYI is derived from one of two roots either 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. ALNNABIYYA means the prophet and the AL signifies that the person talked about is known to the listener or listeners.

Waalmuhajireena: and the immigrants/ the refugees/ the ones that left homr
Note: WA is for addition here. ALMUHAJIREENA is derived from the root is H-J-R and it means leaving or abandoning someone or something or some place and so forth. ALMUHAJIROON are the ones who left something or someone or some place behind and moved on in an interactive manner. In this context, it points immigration or becoming refugees for the sake of preserving their religion.
Waalansari: and the supporters
Note: WA is here for contrasting to the immigrants. ALANSARI is derived from the root N-Sad-R and it means aid or support or backing whether in need or not but that is decisive in nature and can be the one that leads to a decisive victory and so on. ALANSARI are the ones who supported and aided the immigrants and refugees and hosted them in their own homes and town.

Allatheena: those who
ittabaAAoohu: joined and followed him
Note: ITTABaAAoo is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABaAAoo is an action that is completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (HU=him pointing to the prophet) happened by the subject (third person plural).

Fee: in/ at
saAAati: hour of/ moment of
Note: the root is S-W-Ain and it means a part of the day or night and basically is often translated as an hour. SaAAaTI means hour of or moment of.
alAAusrati: the hardship
Note: the root is Ain-S-R and it means difficulty or hardship. ALAAuSRATI is the hardship or the difficulty.
Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.

Ma: that

Kada: nearly started
Note: KADA is derived from the root 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. KADA is an action that is completed. It means: the action of nearly doing the object (YAZEEGHU= go astray) happened by the subject (third person singular).
Yazeeghu: to deviate
Note: the root is Z-Y-GHAIN. It means in concrete when the sun is not in the middle of the sky, or when the eye deviates from looking straight or when one deviates from the path or the road. Basically having the meaning of deviation from one should be or the safer place. YAZEEGHU is an action that is being completed or will be completed. It means: the action of going astray or deviating is happening or will be happening by the subject (third person singular or plural).
Quloobu: hearts of/ minds and emotions
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions or what is inside us. QULOOBU are hearts and minds of or thoughts and emotions of.
Fareeqin: a faction/ a group
Note: the root F-R-Qaf and it means separating apart or dispersing. The word FARAQ also derived from the root carries with it the notion of fear. The relation could be that fear splits us apart or it is a fear that tears the person and so on. FAREEQIN means a faction or a group with the understanding that they have some common features a little different from the rest.
Minhum: of them/ amongst them
Thumma: then
Taba: He re-bonded/ He facilitated their re-bonding
Note: TABA is derived from the root T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABA is an action that is completed. It means: the action of facilitating or accepting repentance or ultimate return or re-bonding (to God) happened by the subject (third person singular)

AAalayhim: upon them
Innahu: He indeed
Bihim: in them
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. HIM means them and it points to the faithful.

Raoofun: tenderly merciful
Note: the root is R-Hamza-F and it means mercy with love and tenderness. RAOOFUN means merciful and loving at the same time.
Raheemun: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and have a great dat=y

Hussein