10:109

 Salaam all

10:109

 وَٱتَّبِعْ مَا يُوحَىٰ إِلَيْكَ وَٱصْبِرْ حَتَّىٰ يَحْكُمَ ٱللَّهُ وَهُوَ خَيْرُ ٱلْحَاكِمِينَ

 

wa-ittabiʿ mā yūḥā ilayka wa-iṣ`bir ḥattā yaḥkuma l-lahu wahuwa khayru l-ḥākimīna

 

The Aya says:

And join and follow what is inspired to you and be patient/ deliberate untill Allah implements his ruling and He is the best of rulers.

 

My personal note:

I translated SABR as patience but also being deliberate and that is the actual meaning of the word is about not letting emotions take over actions.

 

Translation of the transliterated words:

 

wa-ittabi:ʿand join and follow (O Muhammad)

Note: WA here is a connector and it starts a new sentence related to the previous one.  ITTABiAA is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps.  ITTABiAA is an order or a request addressed to a singular.  It means join and follow closely

 Mā: what

yūḥā: is inspired/ subtley communicated/ whipered

Note:  YOOHA is derived from the root W-Ha-Y and it means communication that is of subtle nature/ whispering or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. YOOHA is an action that is being completed or will be completed. It means the action of communicating with the object (Ilayka= to singular you) is happening or will be happening by an undeclared subject.

 

Ilayka: to you (singular)

wa-iṣ`bir: and/ including be patient/ be deliberate

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.  ISBIR is derived from the root Sad-B-R and it means jail or prison. The word is used to mean patience and restraint at the same time, since both are about imprisoning our negative emotions, thoughts, and the push to act uninhibited. ISBIROO is an order or a request addressing a singular. It means: be patient/ be self restrained/ be deliberate in your words or actions.

ḥattā: Until

yaḥkuma: Rules/ acts

Note: the root 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 that contain steering as part of the concept.  YAHKUMA is an action that is happening or will be happening.  It means: the action of making a rule or implementing it is happening or will be happening by the subject.

l-lahu: Allah

wahuwa: and He/ while He

khayru: best of

Note: the root 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. KHAYRU means best of.

l-ḥākimīna: decision makers/ rulers

Note: the root 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 that contain steering as part of the concept. ALHAKEEM means the wise or the steering. The steering means the entity that steers in the best way

 

Salaam all and have a great day

Hussein

10:108

 Salaam all

10:108

 قُلْ يٰأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلْحَقُّ مِن رَّبِّكُمْ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَآ أَنَاْ عَلَيْكُمْ بِوَكِيلٍ

 

qul yāayyuhā l-nāsu qad jāakumu l-ḥaqu min rabbikum famani ih`tadā fa-innamā yahtadī linafsihi waman ḍalla fa-innamā yaḍillu ʿalayhā wamā anā ʿalaykum biwakīlin

The Aya says:

Say (O Muhammad): “O people, the truth had come to you from your nurturing Lord.  So whoever is guided then he is the only beneficiary and whoever is misguided then he suffers the consequences, and I am not your trustee”

 

My personal note:

The Aya emphasizes that we are the only beneficiaries and sufferers from guidance or misguidance.  The literal translation says for and upon but the meaning is benefit and suffering consequences.  The important thing to remember is that we are the primary winners of worshipping Allah and following his guidance and we are the only losers as well if we do otherwise.

 

Translatiion of the transliterated words:

Qul: say/ respond

Note: QUL is derived from the root Qaf-W-L and it means saying in any way possible. QUL is a demand or request addressed to a singular.  It means: say or respond. 

yāayyuhā: Oh you

l-nāsu: the people/ the society

Note: ALNASSI is derived from the root Hamza-N-S and it means socializing. ALNNAS means the people or humans or the society.

Qad: indeed

Jāakumu: He/ it came to you

Note:  JAA is derived from the root t 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) to the object (KUM= plural you).

l-ḥaqu: the true/ the bindingly true

Note:  ALHAQQU is derived from the root Note: the root is Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ means binding right or binding truth.

 

Min: from

Rabbikum: your nurturing lord

Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence.   RABBI is nurturing Lord of.  KUM is for plural you.

 

Famani: So who/ so whoever

ih`tadā: became guided/ attained guidance

Note: IHTADA 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.  IHTADA Is an action that is completed.  It means that the action of becoming guidied happened by the subject (third person singular)

 

fa-innamā: so nothing but

yahtadī: he becomes guided

Note: YAHTADEE 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.  YAHTADEE Is an action that is being completed or will be completed.  It means that the action of becoming guided is happening or will be happening by the subject (third person singular)

 

 Linafsihi: for himself

Note: LI means to or for. NAFSIHI 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 or or person of.  HI means him.

 

Waman:  while whoever

ḍalla: became misguided/ was lost

Note: DALLA is derived from the root Dhad-L-L and it means getting lost as in lost the path or road in concrete terminology. Conceptually, it is used for any form of loosing the path, whether it is the path to a location or to the truth, or to be correct spiritually and so on. The imagery is very strong since loosing the path in the desert can mean near certain death. DALLA is an action that is completed. It means: the actions of loosing the path, or becoming misguided happened by the subject (third person singular).

 

fa-innamā: So nothing but

yaḍillu: He gets misguided/ he suffers misguidance

Note: YADILLU is derived from the root Dhad-L-L and it means getting lost as in lost the path or road in concrete terminology. Conceptually, it is used for any form of loosing the path, whether it is the path to a location or to the truth, or to be correct spiritually and so on. The imagery is very strong since loosing the path in the desert can mean near certain death. YADILLU is an action that is being completed or will be completed. It means: the actions of loosing the path, or becoming misguided is happening of will be happening by the subject (third person singular).

 

ʿalayhā: on her/ against her

Wamā: and not

Anā: I

ʿalaykum: upon you (plural)

Biwakīlin: a guarantor/ a trustee

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.  WAKEEL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor or a trustee.

 

Salaam all and have a great day

Hussein

10:107

 Salaam all

10:107

وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّ فَلاَ كَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصَيبُ بِهِ مَن يَشَآءُ مِنْ عِبَادِهِ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ

 

wa-in yamsaska l-lahu biḍurrin falā kāshifa lahu illā huwa wa-in yurid`ka bikhayrin falā rādda lifaḍlihi yuṣību bihi man yashāu min ʿibādihi wahuwa l-ghafūru l-raḥīmu

The Aya says:

And if Alla touches you (singular) with harm then nothing removes it except Him and if He intends for you good then nothing blocks His blessing.  He targets (the blessing) whoever He wills amongst his humbled ones/ servants and He is the forgiving/ protector the merciful/ graceful.

 

Translation of the transliterated words:

wa-in: and if

yamsaska: touches you/ hit you (singular)

Note: the root is M-S-S and it means touching. Conceptually, it takes many meanings that are related to touch and they range from just touch to deep influence and so on according to the context. UAMSAS is an action that is being completed or will be completed. It means: the action of touching or affecting the object (KA= singular you) by the subject (Allah)

 

l-lahu: Allah

biḍurrin: with harm/ by harm

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.  DDURRIN is derived from the root Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. DURRIN is harm or affliction of or the harm that afflicted

Falā: then no

Kāshifa: remover/ reliever

Note: the root is K-SH-F and it means removing what was a cover or barrier either to vision or other forms. Conceptually it takes the different meanings of mainly remover of harm or remover of barrier to vision or other forms of perception. In this cotext KASHIF means remover/ reliever of the harm.

Lahu: to it/ of it

Illā: except

Huwa: He/ Him

wa-in: and if/ while if

yurid`ka: He intends for you (singular)/ He wants for you

Note: the root is R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YURID is an action that is being completed or will be completed. It means: the action of seeking or wanting something to happen to the object (KA=singular you) is happening or will be happening by the subject (third person singular pointing to Allah). 

Bikhayrin: in good

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.  KHAYRIN is derived from the root 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. KHAYRIN means: The good or what people view as good.

 

Falā: then no

Rādda: blocker/ repellor

Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling/ blocking or other forms of “making return” that are dictated by the context of the text.  RADDA is the one capable of repelling or blocking

lifaḍlihi: of His bounty

Note: Li means to or of or for. FADLIHI is derived from the root 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. FADHLI means the abundance of. HI means him and points to Allah.

yuṣību: He targets/ He hits

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. YUSEEBU is an action that is being completed or will be completed that is derived from the root. It means the hitting of the object (Man=whoever) is happening or being made to happen by the subject (third person).

Bihi: by it

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 in this case and points to the bounty of Allah

Man: Who/ whoever

Yashāu: He wills

Note: the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth. YASHAO is an action that is related to the root that is being completed or will be completed. It means: The entity is happening or will be happening by the subject (third person singular and points to God).

 

Min: of/ from

ʿibādihi: His servants/ his humbled ones

Note: the root is  Ain-B-D and it means slave or servant.  The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on.  Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above.  It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity.  iAAiBADIHI means his servants or his humbled ones.  His humbled ones is generally used for those who are close to Allah.

 

Wahuwa: and He

l-ghafūru: the forgiving/ the protector (from sin and others)

Note: the root is GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. ALGHAFOOR is the forgiving one or the one who acts as protector from sin and from other dangers.

l-raḥīmu: the merciful/ the graceful

Note: the root is R-Ha-M and it means womb in concrete. This can be extended to all the positive qualities that the womb provides to the fetus.  ALRRAHEEM is the merciful or the graceful.

 

 Salaam all and have a great day

Hussein

10:106

 Salaam all

10:106

وَلاَ تَدْعُ مِن دُونِ ٱللَّهِ مَا لاَ يَنفَعُكَ وَلاَ يَضُرُّكَ فَإِن فَعَلْتَ فَإِنَّكَ إِذاً مِّنَ ٱلظَّالِمِينَ

 

walā tadʿu min dūni l-lahi mā lā yanfaʿuka walā yaḍurruka fa-in faʿalta fa-innaka idhan mina l-ẓālimīna

 

The Aya says:

And do not call upon, short of Allah, what does not benefit you (singular) nor harm you.  So, in case you did then you are amongst the unjust.

 

My personal note:

This verse is very important and tells us that the one to whom we turn should only be Allah and certainly not an object that does nothing including statues, pictures, graves, planets, stars-----.  The Aya does not ban us from seeking help from other people who can help or harm us.  However, it puts it in perspective that they cannot benefit us without Allah allowing the help to come and they cannot harm us without Allah allowing the harm to happen.  So, in the big picture Allah is the priority.

 

The Aya declares seeking such help as an injustice.  It is an injustice against us because we are putting an effort that is obsolete.  It is also a great injustice against Allah because we sidestep Him towards something that does nothing.

 

Translation of the transliterated words:

walā tadʿu: and do not call/ worship/ ask for help

Note: WALA means and do not here.  TADuU is derived from the root D-Ain-Y or D-Ain-W and it means calling as in calling someone for help or otherwise.  WALA TADuU is an order or demand addressed to a singular.  It means: Do not call upon/ worship/ ask for help

Min: from

Dūni: short of / below

Note: The root is D-W-N and it means short of someone or something. It can also mean lower than at times depending on the plane of thought of the sentence. DOONI means short of or below of.

Allahi: Allah

 

Mā: What

lā yanfaʿuka: does not help you/ does not benefit you (singular you)

Note: LA is for negation of action that follows: YANFaUUKA is derived from the root N-F-Ain and it means useful or beneficial or anything that functions as opposite to harm. YANFaAAu is an action that is being completed or will be completed. It means: the action of benefiting or being useful to the object (KA= singular you) is happening or will be happening by the subject (MA= what)

 

Walā: nor

yaḍurruka: Harm you (singular)

Note:   YADURRU is derived from the root Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. YADURRU is an action that is happening or will be happening.  It means: the action of harming the object (KA= singular you) is happening or will be happening by the subject (MA=what)

 

fa-in: so if

faʿalta: You (singular ) did

Note: the root is F-Ain-L and it means doing. FaAAaLTAis an action that is being completed or will be completed. It means: the action of doing is happening or will be happening by the subject (second person singular)

 

fa-innaka idhan: then you indeed

mina: of/ amongst

l-ẓālimīna: the unjust/ the transgressors

Note: ATHTHALIMEEN is derived from the root 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.  ATHTHALIMEEN are the unjust or the transgressors.

 

 Salaam all and have a great day

Hussein

10:105

 Salaam all

10:105

 وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً وَلاَ تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ

 

wa-an aqim wajhaka lilddīni ḥanīfan walā takūnanna mina l-mush`rikīna

 

The Aya says:

And maintain your face/reception to the religion/obligation deliberately and do not be amongst the polytheists.

 

My personal note:

The word face means face but points to reception and acceptance and direction.  Also the word DEEN means religion but also means law and debt and includes everything that the person finds obligatory or preferred to follow. Haneef means the foot is tilted in one direction and in this context it does not point to a defect but to a deliberate tilt towards a certain direction.  So I translated it deliberately.

 

Translation of the transliterated words:

wa-an: and that

aqim: stand/ position/ maintain

Note: AQIM 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.  AQIM is an order addressed to a singular.  It means: Keep upright which means establish and maintain and position at the same time.

Wajhaka: Your face/ your reception

Note: the root is W-J-H and it means face. It is used conceptually to mean what meets the eye or what receives others, since the face is what we meet first. WAJHAKA means your face and points to receiving/ accepting and so on.

Lilddīni: to the religion/ the commitment/ the obligation

Note:  LI means to.  ALDDEENA is derived from the root D-Y-N and it means debt or law or religion. What groups them together is the concept of obligation and accountability, since religion is the obligation of man towards God. ALDDEENA is obligation/commitment or religion or accountability of, with religion being the obligation of man towards God

 

ḥanīfan: inclined (towards God)/ Tilted (to God)

Note: this is a word that is hard to translate. The root is Ha-N-F and it means the foot that is tilting inwards so that the sole is exposed. The Haneef is the one whose foot is tilted towards the sister foot. This is then used to mean, in this instance, that the person who is haneef is the one who tilts to the natural spiritual tendency and that is a tilt towards God.

walā: and not/ and do not

Takūnanna: you (singular) be

Note: the root is K-W-N and it means being.  TAKOONANNA 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 with emphasis by the subject (second personal singular). 

 

Mina: of/ from

 

l-mush`rikīna:  The polytheists/ the worshippers of others with God

Note: the root is SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par.  ALMUSHRIKEEN are the ones that make partners for GOD and that means they worship other entitis in addition to worshipping God.

 Salaam all and have a great day

Hussein