5:29

Salaam all,

This is 5:29
إِنِّي أُرِيدُ أَن تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاء الظَّالِمِينَ
Innee oreedu an tabooa biithmee waithmika fatakoona min ashabi alnnari wathalika jazao alththalimeena

The Aya says:
I would like that you (singular) end up with my sin and your sin, so you become amongst the companions of Hell. And that is compensation of the unjust.

My personal note:
The Aya continues the dialogue of the brother who was threatened to be killed. After having said that he does not aim to kill his brother he goes further and informs his brother that the murderer will end up carrying his own sin as well as taking some of the sins of the victim. In here are two messages:

1- The victim is saying that in the big picture, I prefer to be the victim rather than the aggressor because the end is in my favor.
2- That killing a fellow human is such a great act of injustice that the killer will end up carrying the burdens of the victim as well as his own and will be deserving of Hell and that is a JUST punishment.

Translation of the transliterated words:
Innee: I
Oreedu; want/seek/ would like
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. OREEDU is an action that is being completed or will be completed. It means: the action of seeking or wanting or desiring is happening or will be happening by the subject (first person singular).

An: that/ to
Tabooa: you (singular) land/ end up
Note: the root is B-W-Hamza and it means landing in a conceptual manner and therefore will take different meanings according to the context. It is used for marriage often because the one who gets married lands in a house and so forth. TABOOA is an action that is being completed or will be completed. It means: the action of landing is happening or will be happening by the subject (second person singular).

Biithmee: by my sin/ with my sin
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ITHMEE is derived from the root Hamza-TH-M and it means breaking of rule or rules of justice, morality and ethics. This means error or fault with a tinge of knowing it. ITHMEE means my fault or my sin.

Waithmika: and your sin
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. ITHMIKA is derived from the root Hamza-TH-M and it means breaking of rule or rules of justice, morality and ethics. This means error or fault with a tinge of knowing it. ITHMIKA means your fault or your sin.

Fatakoona: so you become/ so you will be
Note: FA means therefore or then or so. TAKOONA is derived from the root K-W-N and it means being. TAKOONA is an action that is being completed or will be completed. Here it is in future sense. It means: The action of being will happen by the object (second person singular). It therefore means: you become or you will be.
Min: from/ amongst
Ashabi: companions of
Note: The root is Sad-Ha-B and it means companion or companionship. ASHABI are companions of.

alnnari: the fire/ Hell
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. ALNNARI is the fire and here it points to Hell.
Wathalika: and that
Jazao: compensation of/ payback of
Note: JAZAO is derived from the root J-Z Y and it means compensation for action that can be good or bad. JAZAO is compensation of.
Alththalimeena: 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. ALTHTHALIMEEN are the unjust or the one who misplaces right from wrong intentionally and that is the one who decides and acts in darkness.

Salaam all and have a great day.

Hussein

5:28

Salaam all,

This is 5:28
لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَاْ بِبَاسِطٍ يَدِيَ إِلَيْكَ لَأَقْتُلَكَ إِنِّي أَخَافُ اللّهَ رَبَّ الْعَالَمِينَ
Lain basatta ilayya yadaka litaqtulanee ma ana bibasitin yadiya ilayka liaqtulaka innee akhafu Allaha rabba alAAalameena

The aya says:
If indeed you (singular) outstretched towards me your hand to kill me, I am not outstretching my hand towards you to kill you. I indeed fear Allah, nurturing Lord of all creation.

My personal note:
Here, the brother who was threatened to be killed by the other continues with his statement. He says that if you plan to kill me, I am not planning to kill you.

He continues by giving his reason. “I fear Allah nurturing Lord of all”. There is a very strong message in this small sentence. The message I get is that God created and nurtured all creation and therefore any injury to any creation that is not associated with a good reason is something that is potentially sinful. In this context, it is the murder of the fellow man for no reason, but it can also be killing an animal without eating it or without feeling threatened by it and so on and so forth.

Translation of the transliterated letters:
Lain: if indeed
Basatta: you (singular) outstretched
Note: the root is B-S-TTa and it means open palm. Conceptually it can mean many things that are related to a wide open palm. BASATTA is an action that is completed. It means: the action of opening the palm happened by the subject (second person singular). In this context, it is a context of hostility and fighting.

Ilayya: towards me
Yadaka: your hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADAKA means your (singular) hand.

Litaqtulanee: to kill me/ in order to kill me
Note: LI means to or in order to. TAQTULANEE is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. TAQTULANEE is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (EE= me) is going to happen by the subject (second person singular).

Ma: not
Ana: I
Bibasitin: outstretching
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. BASIT is derived from the root B-S-TTa and it means open palm. Conceptually it can mean many things that are related to a wide open palm. BASITIN means: outstretching/opening wide.
Yadiya: my hand
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. YADIYA means my hand.

Ilayka: towards you
Liaqtulaka: to kill you/ in order to kill you
Note: LI means to or in order to. AQTULAKA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. AQTULAKA is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (KA= singular you) is going to happen by the subject (first person singular).
Innee: indeed I/ I certainly
Akhafu: fear
Note: the root is KH-W-F and it means fear. AKHAFU is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (first person singular) of the object (Allah coming up).

Allaha: Allah
Rabba: nurturing Lord of
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.

alAAalameena: all creation
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLAMEENA are the knowns and that includes all factual entities other than Allah in this context and that is all creation.

Salaam all and have a great day.

Hussein

5:27

Salaam all,

This is 5:27
وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ
Waotlu AAalayhim nabaa ibnay adama bialhaqqi ith qarraba qurbanan fatuqubbila min ahadihima walam yutaqabbal mina alakhari qala laaqtulannaka qala innama yataqabbalu Allahu mina almuttaqeena

The Aya says:
And recite upon them the story of Adam’s two children by the binding truth as they presented an offering so it was accepted from one of them and not accepted from the other. He (the one with rejected offering) said: I will certainly kill you (singular). (the other) responded: Allah does not accept except from those who act with consciousness (of Allah).

My personal note:

The term waotlu was translated and recite. This term carries the range of meaning that covers two concepts:

1- Recite as in let them know the story and so on.
2- Follow closely as in apply on them the message of the story.

The Aya covers both meanings and therefore both apply. So, it serves as learning about the story and also taking the message and application of it upon us.

The aya also ends in this very important statement: “Allah does not accept except from those who act out of consciousness in Him”. This means that any act that is not done with God as the focus is an act that will not be considered for the sake of God. In here is the message that we should make all our actions for the sake of God in sincerity. This does not mean that we cannot act for some of our pleasures, within what Allah permitted. However, if we aim to receive God’s favor in our actions or some of our actions then we have to be very careful that our intention is purely towards God.

Translation of the transliterated words:
Waotlu: and recite/ follow closely
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. OTLU is derived from the root T-L-W and it means following closely. The concrete word that is derived from the root is the baby animal after it had been weaned from the breast and who follows his mother everywhere closely. The word means the following closely and also reciting, because that involves following each word with another. OTLU is an order or a request addressed to an individual. It means: Recite or follow closely or both.
AAalayhim: upon them
Nabaa: news of/ information regarding
Note: the root is N-B-Hamza and it means news or informing since the news are meant to inform. NABAA means: news of or information regarding.
Ibnay: two children of/ two sons of
Adama: Adam
Bialhaqqi: by the binding truth/ with the binding truth
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ALHAQQI is derived from the root 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 is binding right or binding truth or just right as the context suggests here.
Ith: as/ when
Qarraba: the two made near/ offered
Note: the root is Qaf-R-B and it means nearing or becoming near. QARRABA is an action that is completed. It means: the action of making the object (QURBANAN= an offering) near happened by the subject (dual form masculine).

Qurbanan: an offering/ offering intended to bring closer
Note: the root is Qaf-R-B and it means nearing or becoming near. QURBANAN is an entity that would be intended to bring other entities closer to each other. In this context it is an offering intended to bring the person closer to God.

Fatuqubbila: so it was accepted
Note: FA means then or therefore or so. TUQUBBILA is derived from the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. In this instance and context, it is used for acceptance. TUQUBBILA means the action of acceptance of the object (Qurban=offering) happened by an undeclared subject.
Min: from
Ahadihima: one of the two
Note: the root is W-Ha-D and it means one. AHADIHIMA means one of the two.
Walam: while not
Yutaqabbal: accepted
Note: YUTAQABBAL is derived from the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. In this instance and context, it is used for acceptance. YUTAQABBAL means the action of acceptance of the object (Qurban=offering) is happening or will be happening by an undeclared subject. Even though the verb form here is a present tense or future tense, it is denoting past tense because it is preceded by the LAM=not.

Mina: from
Alakhari: the other
Note: the root is Hamza-KH-R and it means remaining. ALAKHARI means the remaining or the later. This, in turn means the remaining of the two and that is the other.
Qala: he said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Laaqtulannaka: I shall certainly kill you/ fatally injure you (singular)
Note: LA is here for extra emphasis. AQTULANNAKA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. AQTULANNAKA is an action that will be happening. It means: the action of killing or fatally injuring the object (KA=singular you) is going to happen by the subject (first person singular).
Qala: he said/ communicated/ responded
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.

Innama: it is not but/ it is restricted except for
Note: this statement indicates that what is coming next does not happen except in one situation.
Yataqabbalu: He accepts for himself
Note: YATAQABBAL is derived from the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. In this instance and context, it is used for acceptance. YATAQABBAL means the action of acceptance of the object (Qurban=offering) is happening or will be happening by the subject (third person singular pointing to Allah).
Allahu: Allah
Mina: from
Almuttaqeena: the ones who act in consciousness (of Allah)
Note: the root is W-Qaf-y and it means guarding or protecting. Since the best guarding is through consciousness then it means consciousness. ALMUTTAQEEN are the ones who act with ALTAQWA which is the action in consciousness.

Salaam all and have a great day.

Hussein

5:26

Salaam all,

This is 5:26
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الأَرْضِ فَلاَ تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ
Qala fainnaha muharramatun AAalayhim arbaAAeena sanatan yateehoona fee alardi fala tasa AAala alqawmi alfasiqeena

The Aya says:
He (Allah) responded: then it is forbidden upon them forty years. They wonder unguided in the land. Therefore do not feel sad upon the people who drifted from the path.

My personal note:
I wanted to address the term FASIQOON which was mentioned in the Aya here and the one before it. This term is used often in the Qur’an and is different from the term Kafir=rejector or Mushrik= polytheist. In a sense the term Fasiq as drifter from the path is the wider covering term that can encompass all the Kafirs and Mushriks but not every FASIQ is a Kafir or Mushrik. A person can be a Muslim and Fasiq if they have proper belief and actions but are committing major sins or omissions.

In a sense to be called a FASIQ is better than to be called a KAFIR or MUSHRIK but it is not good either way.

TASA is a term that carries with it the feeling of sadness upon an affliction and the desire to relieve it. As if Allah was telling Moses that you will be tempted to feel sad for them and seek their relief but they will have to suffer this punishment until it is over.

Translation of the transliterated words:
Qala: He (Allah) said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Fainnaha: then she/ it (the land)
Muharramatun: was made forbidden/ forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. MUHARRAMATUN is a feminine entity that was made forbidden or forbidden to violate. The context suggests that they will be prevented from going in.
AAalayhim: upon them
arbaAAeena: forty
Note: the root is R-B-Ain and it means four. ARBaAAeeNA means forty.
Sanatan: years
Note: the root is S-N-H and it means year. SANATAN means year but it is meant for the plural.

Yateehoona: they wonder without guidance/sense of direction
Note: the root is T-Y-H and it is used in concrete for the land that lacks landmarks. Therefore one cannot navigate through it easily without good strong guidance. Conceptually, it is used for being lost or lacking a sense of direction as well as for arrogance because it is associated with ignorance and lack of appreciation of what others offer in sense of direction. YATEEHOONA is an action that is being completed or will be completed. It means: the action of moving or wandering without guidance or sense of direction is happening or will be happening to the subject (third person plural).
Fee: in
Alardi: the land
Fala: therefore not
Tasa: feel sad/ seek cure/ seek relief
Note: the root is Hamza-S-Y and it means feeling sad for an entity that may have been afflicted with or without seeking a cure for it or reprieve or relief. The root is also understood at times to mean: an example to follow. The context usually decides which of the above understandings apply. Often times if the word after is AAaLA= upon, then it is a feeling of sadness and a desire to give reprieve/relief, while if it is followed by a BI then it is an example to follow. LA TASA is an order or a request directed to a singular. FALA TASA means: so do not feel sad or do not seek cure/reprieve/relief.
AAala: upon
Alqawmi: the 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.
Alfasiqeena: the ones who left God’s path/ drifted from the path/ putting harm in the path
Note: the root is F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to mean being outside of God’s way. ALFASIQEEN are the one who left God’s path or are trying to put harm or obstacles in it.

Salaam all and have a great day.


Hussein

5:25

Salaam all,

This is 5:25
قَالَ رَبِّ إِنِّي لا أَمْلِكُ إِلاَّ نَفْسِي وَأَخِي فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ
Qala rabbi innee la amliku illa nafsee waakhee faofruq baynana wabayna alqawmi alfasiqeena

The aya says:
He (Moses) said: “My nurturing Lord, indeed I have no authority except myself and my brother, therefore implement you judgment between us and the people who drifted from the path.”

My personal note:
Here Moses (pbuh) returns to His Lord saying that his authority cannot be extended except upon himself and his brother. He asks his Lord to separate between him and the people.

I translated the term OFRUQ as implement your judgment. The word is used to mean separate and differentiate generally. So, the context suggests separation but also making clear to each party their roles and obligations coming from the higher power.

The root F-S-Qaf takes the meaning of someone who either drifts from the path or someone who harms the path or both.

Translation of the transliterated words:
Qala: He said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.
Rabbi: my nurturing Lord/ My 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 mine.
Innee: indeed I
La: not
Amliku: have authority/ own
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. AMLIKU is an action that is being completed or will be completed. It means: the action of having authority or ownership is happening or will be happening by the subject (first person singular)
Illa: if not/ except
Nafsee: my self
Note: NAFSEE 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. NAFSEE means self of mine.

Waakhee: and my brother
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. AKHEE is derived from the root Hamza-KH and it means brother. AKHEE means brother of mine.

Faofruq: then separate/ implement your judgment
Note: FA means then or therefore or so. OFRUQ is derived from the root F-R-Qaf and it means separating apart or dispersing. OFRUQ is an order or a request addressed to a singular, in this case God. It means: Separate and in this context, it may carry the meaning of implement your judgment.
Baynana: between us
Wabayna: and between
Alqawmi: the 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.

Alfasiqeena: the ones who left God’s path/ drifted from the path/ putting harm in the path
Note: the root is F-S-Qaf and it means in concrete when the seed is out of it’s pod or when the rat is out of her house or causing harm to the regular path of the people. So, it is used for someone leaving the path or someone harming the safety of it. This is then understood as when one is out of the right place for them. In the Qur’an, it is used to mean being outside of God’s way. ALFASIQEEN are the one who left God’s path or are trying to put harm or obstacles in it.

Salaam all and have a great day.

Hussein

5:24

Salaam all,

This is 5:24
قَالُواْ يَا مُوسَى إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُواْ فِيهَا فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ
Qaloo ya moosa inna lan nadkhulaha abadan ma damoo feeha faithhab anta warabbuka faqatila inna hahuna qaAAidoona

The Aya says:
They responded: “O Moses, we indeed will never enter her (the land) ever as long as they last in her. Therefore go you and your lord then both of you fight. We are indeed right here staying put.”

My personal note:
This is a response of someone who has not enough or not at all safety or trust in Allah and responds to the statement from the previous Ayat with resistance.

Translation of the transliterated words:
Qaloo: said/ communicated/ they responded
Note: 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.
Ya: O
Moosa: Moses
Inna: indeed we
Lan: never
Nadkhulaha: Shall enter her (the land)
Note: the root is D-KH-L and it means entering. NADKHULHA is an action that is being completed or will be completed. It means: the action of entering the object (HA= her pointing to the land) is happening or will be happening by the subject (first person plural)
Abadan: forever/ever
Note: the root is Hamza-B-D and it means Ever and a very long time. ABADAN means Ever or forever. The concrete word for ABD means wild or wild beast and the relationship is that in the desert where the houses are tents, the wilderness is the thing that lasts forever, or so it seemed to the Arabs.
Ma: as long as /what
Damoo: they lasted / they maintained
Note: the root is D-W-M and it means in one of it’s concrete meanings, the constant rain that lasts a long period. As a concept it takes the feel of constancy and maintenance of an action and so forth. DAMOO is an action that is completed. It means: the action of maintaining another action (not mentioned but is suggestive of their presence in the land) happened by the subject (third person plural pointing to the people of the land.)
Feeha: in her (the land)
Faithhab: so go
Note: FA means therefore or so or then. ITHHAB is derived from the root TH-H-B and it means gold. One of the derivatives of the root also means going and it is not clear what the relationship between the two meanings are. ITHHAB is an order or a request addressed to a singular person. It means: Go.
Anta: you
Warabbuka: and your nurturing Lord
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. RABBUKA 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. RABBU is nurturing Lord of. KA means singular you.
Faqatila: then both of you fight
Note: Fa means then or therefore or so. QATILA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATILA is an order or a request addressed to two individuals. It means: you both fight/physically fight.
Inna: We indeed
Hahuna: right here
qaAAidoona: sitting/ positioned/ staying put.
Note: the root is Qaf-Ain-D and it means sitting. Conceptually, it carries the meaning of staying in place and not moving/act or not wanting to move or act in addition to sitting or positioning. QaAAiDOONA are the ones who are sitting or who are staying where they are.

Salaam all and have a great day.

Hussein

5:23

Salaam all,

This is 5:23
قَالَ رَجُلاَنِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللّهُ عَلَيْهِمَا ادْخُلُواْ عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ وَعَلَى اللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِينَ
Qala rajulani mina allatheena yakhafoona anAAama Allahu AAalayhima odkhuloo AAalayhimu albaba faitha dakhaltumoohu fainnakum ghaliboona waAAala Allahi fatawakkaloo in kuntum mumineena

The Aya says:
Two men, from amongst those who have fear, upon the two Allah bestowed his favor, said: Enter upon them through the gate so when you enter it, then you are indeed winning, and upon Allah entrust your guarantee if you happened to be those who make themselves safe (in Allah).

My personal note:
The issue of fear that is mentioned here is important for a discussion. One question is that the Aya does not specify fear of what in here. However, the context may suggest two things:

1- Fear of the consequences of their actions or inactions.
2- Fear of God as in God holding them accountable for their sins or not accepting of their good deeds.

The two types of fear are correct and the language of the Aya supports both understandings.

This brings the issue of the question that is always asked: Do people believe in Allah out of fear? The answer to this is that fear is present and should be present but other things should be present as well to make for the balanced belief and trust and safety in Allah. Those are hope in Allah as well as Love for Allah. There are many examples in the Qur’an that mention the importance of the three. The Love is evident in the word IMAN itself because one cannot feel safe in an entity without having love for that entity. Each one of those components alone can lead to a form of belief that is unbalanced and the balanced belief system is built on the three together where each keeps the other components from going too far.

Translation of the transliterated words:

Qala: said
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular or plural). This, in turn means: He or they said or responded or communicated.
Rajulani: two men
Note: 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. RAJULAN means in this context: two men.
Mina: from/ of
Allatheena: those who
Yakhafoona: fear/ have fear
Note: the root is KH-W-F and it means fear. YAKHAFOONA is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (third person plural) of the object (undeclared but it points to either the fear of the consequence of their actions or God).
anAAama: He bestowed favor/ softness
Note: the root is N-Ain-M and it means soft in the concrete sense. Conceptually, 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. ANAAaMA is an action that is completed. It means: the action of bestowing favor or softness upon the object (The two men) happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAalayhima: upon the two of them
Odkhuloo: enter
Note: the root is D-KH-L and it means entering. ODKHULOO is an order or a request addressed to a group of people. It means: enter.
AAalayhimu: upon them
Albaba: the gate/ the door
Note: the root is B-W-B and it means door or gate. ALBABA means the door or the gate.
Faitha: so when and if/ when/ if
Dakhaltumoohu: you (plural) entered it
Note: the root is D-KH-L and it means entering. DAKHALTUM is an action that is completed or will be completed. However, here it is conditional because it came after the conditional ITHA which is a time conditional. It means: if and when entering the object (HU=him and points to the gate) happened by the subject (second person plural).
Fainnakum: then you (plural) indeed
Ghaliboona: winning
Note: the root is Gh-L-B and it means winning or defeating. Conceptually, it is used for difficulty imposed by an entity upon another. GHALIBOONA here means winning or defeating.
waAAala: and upon
Allahi: Allah
fatawakkaloo: then put your guarantee/ let you (plural) entrust guarantee
Note: Fa means then or therefore or so. TAWAKKALOO is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship of another. TAWAKKALOO is an order for action that is addressing a plural. It means: let you (plural) entrust your guarantee upon the object (Allah which just preceded).
In: if
Kuntum: you (plural) happened to be/ were
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
Mumineena: ones who made themselves safe
Note: the root Hamza-M-N and it means safety. MUMINEENA means ones who make themselves safe. The suggestion is making themselves safe in Allah and trust in Allah.


Salaam all and have a great day.

Hussein

5:22

Salaam all,

This is 5:22
قَالُوا يَا مُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىَ يَخْرُجُواْ مِنْهَا فَإِن يَخْرُجُواْ مِنْهَا فَإِنَّا دَاخِلُونَ
Qaloo ya moosa inna feeha qawman jabbareena wainna lan nadkhulaha hatta yakhrujoo minha fain yakhrujoo minha fainna dakhiloona

The Aya says:
The responded: “O Moses, indeed in her (the land) are a forceful people and we shall never enter it until they exit it. So, if they exit it, then we indeed (are) entering.”

My personal note:
This Aya demonstrates that Moses (pbuh) was talking to his people of the time and was giving them an order. The people gave him excuses for not entering and that is mainly an excuse of fear of breaking force that the people of the area had.

However, they were inappropriate in this excuse for Moses ordered them with Allah’s knowledge and order and Allah knew that the force of those people cannot stand in front of the support of Allah that was given to Moses and his people

Translation of the transliterated words:
Qaloo: they said/ communicated/ responded
Note: 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. In this context, it fits best with they responded.
Ya: O
Moosa: Moses
Inna: indeed
Feeha: in her (the holy land that was mentioned earlier)
qawman: a people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMAN 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.
Jabbareena: forceful people
Note: the root is J-B-R and it means in concrete fixing a broken bone. Conceptually it is used to point to exerting force that can break or fix a broken bone and so on. JABBAREEN are people with lots of force where they can break their enemies.
Wainna: And we indeed
Lan: Shall never
Nadkhulaha: enter her
Note: the root is D-KH-L and it means entering. NADKHULHA is an action that is being completed or will be completed. It means: the action of entering the object (HA= her pointing to the land) is happening or will be happening by the subject (first person plural)
Hatta: until
Yakhrujoo: they exit/ come out
Note: the root is root 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. YAKHRUJOO is an action that is being completed or will be completed. It means: the action of coming out or exiting is happening or will be happening by the subject (third person plural).

Minha: from her (the land)
Fain: so if
Yakhrujoo: they exit/ come out
Note: the root is root 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. YAKHRUJOO is an action that is being completed or will be completed. It means: the action of coming out or exiting is happening or will be happening by the subject (third person plural).

Minha: from her (the land)
Fainna: then we indeed
Dakhiloona: entering
Note: the root is D-KH-L and it means entering. DAKHILOONA means entering.

Salaam all and have a great day.

Hussein

5:21

Salaam all,

This is 5:21
يَا قَوْمِ ادْخُلُوا الأَرْضَ المُقَدَّسَةَ الَّتِي كَتَبَ اللّهُ لَكُمْ وَلاَ تَرْتَدُّوا عَلَى أَدْبَارِكُمْ فَتَنقَلِبُوا خَاسِرِينَ
Ya qawmi odkhuloo alarda almuqaddasata allatee kataba Allahu lakum wala tartaddoo AAala adbarikum fatanqaliboo khasireena

The Aya says:
O my people, enter the holy land that Allah had written for you and do not make yourself turn backwards so you become flipped into losers.

My personal note:
The term: “The holy land that Allah had written for you” is a term that requires some elaboration since it enters in the politics of today. Had written can carry either of two meanings or a combination of the two:

1- Documentation and reporting.
2- A mandate.

In this context it is documentation of what was to happen. If it is to be taken as a mandate then one would understand it as a ruling binding on the Israelites of Moses to work on entering the land. Both meanings are potentially correct. The question then arises: If it is a mandate then is this mandate applicable for today? And if so, who are the people of Moses of today? And the answer is to be given from a Qur’anic perspective:

1- The Qur’an documents a more encompassing statement in 21:105 that the land/Earth will be inherited by the righteous servants of Allah.
2- The prophet Muhammad indicated clearly in the hadeeths that we (the followers of the message of the Qur’an” are the inheritors of all the prophets including Moses and including any ruling that is still applicable for today. So, if it is a mandate to enter that land and if the mandate is still standing then it is now mandated on the followers of the message of the Qur’an.
3- This is also in the Qur’an where we are not supposed to separate and differentiate between one and another prophet, may Allah’s peace be upon them all.

So, this is a little elaboration in case there was a mandate to enter the land and is still applicable today. However, if the writing is just documentation then it again was documented to be for the people of Moses of then and for the people of Moses now and the followers of the Qur’an will certainly say that they are the followers of Moses of today. This is the understanding of the Muslims of the past and the Muslims of today.

Translation of the transliterated words:
Ya: O
Qawmi: my people
Note: QAWMI is derived from the root Qaf-Y-M and it means standing or standing upright. QAWM 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. QAWMI means people of mine of my people in this context.
Odkhuloo: enter
Note: the root is D-KH-L and it means entering. ODKHULOO is an order or a request addressed to a group of people. It means: enter.
alarda: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDA is the land or the earth.

Almuqaddasata: that was made holy/ pure/ cleansed
Note: the root is Qaf-D-S and it means pure or cleaned with water. It also means holy in some sense or another. ALMUQADDASATI means: the one that was made holy or pure or cleansed.
Allatee: which
Kataba: He wrote
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. KATABA is an action that is completed. It means: writing happened by the subject (third 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 or it can be both.
Allahu: Allah
Lakum: to you/ for you
Wala: and not
Tartaddoo: you make yourselves go back/ you make yourselves apostate
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 or other forms of “making return” that are dictated by the context of the text. TARTADDOO is an action that is being completed or will be completed. It means: the making of oneself return to their point of starting is happening or will be happening by the subject (second person plural). In this context, it talks about going to non or lesser belief and so on.

AAala: upon
Adbarikum: your behinds/ backwards
Note: the root is D-B-R and it means the end of an entity in a conceptual manner. This could be the behind of the entity or it could be the conclusion of a matter or business and so forth. ADBARIKUM means: your behinds. In this context, it is talking about moving backwards as opposed to forward.
Fatanqaliboo: so you (plural) become flipped / turned upside down
Note: FA means therefore or so or then. TANQALIBOO is derived from the root 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. TANQALIBOO is an action that is being completed or will be completed. It means the action of flipping or turning upside down is happening or will be happening to the object (second person plural) by an undeclared subject.
Khasireena: losers
Note: the root is KH-S-R and it means to lose. KHASIREEN means losers.

Salaam all and have a great day.

Hussein

5:20

Salaam all,

This is 5:20
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ اذْكُرُواْ نِعْمَةَ اللّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاء وَجَعَلَكُم مُّلُوكًا وَآتَاكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّن الْعَالَمِينَ
Waith qala moosa liqawmihi ya qawmi othkuroo niAAmata Allahi AAalaykum ith jaAAala feekum anbiyaa wajaAAalakum mulookan waatakum ma lam yuti ahadan mina alAAalameena

The Aya says:
And as/when Moses said to his people: “O My people, mention and remember the favor of Allah upon you as he transformed within you prophets and He transformed you (into) people of authority and He brought you what He did not bring anyone of the creation."

My personal note:
Here Moses reminds his people of the favors of Allah upon them as in sending many prophets from amongst them as well as making them people of authority. Here, I translated the term MULOOK into people of authority. The more common translation is KINGS. However, it does mean king because the king is the person of authority rather than mere king. So, Moses was contrasting their situation after having left Egypt where the authority over their lives was not theirs, into the new situation where they were transformed in having authority over their own lives.

The Aya also reminds the Israelites that Allah gave them many things that other humans did not get. This is not to be understood as being better than others, but that they did have more responsibility towards humanity than others. For the more the blessing from Allah to each one of us the more is our responsibility towards Allah and Humanity and the higher the risk if we go astray. The message of the Qur’an in it’s totality tells us that this blessing and responsibility that the Israelites had is now passed towards the Muslims or the carriers of the blessings that are contained in the message of Muhammad (pbuh).

Translation of the transliterated words:

Waith: and as/ when
Qala: said/ communicated
Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular). This, in turn means: He said or responded or communicated.

Moosa: Moses
Liqawmihi: to his people
Note: LI means to or for. QAWMIHI is derived from the root Qaf-Y-M and it means standing or standing upright. QAWM 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. QAWMI means people of. HI means Him and it points to Moses (pbuh)

Ya: O
Qawmi: my people
Note: QAWMI is derived from the root Qaf-Y-M and it means standing or standing upright. QAWM 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. QAWMI means people of mine of my people in this context.
Othkuroo: mention and remember
Note: OTHKUROO is derived from the root 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. OTHKUROO is a demand or request addressing a group. It means: mention and remember at the same time.

niAAmata: favor of/ softness of
Note: the root is N-Ain-M and it means soft in the concrete sense. Conceptually, 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. NiAAMATA is favor of or soft treatment of.

Allahi: Allah
AAalaykum: upon you (plural)
Ith: as/ when
jaAAala: He made / formed/ transformed
Note: JaAAaLA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLA is an action that is completed. It means: the action of making the object (ANBIYA= PROPHETS) by the subject (first person singular).
Feekum: in you (plural)/ amongst you/within you
Anbiyaa: 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. ANBIYAA means: prophets.

wajaAAalakum: and He transformed you (plural)/ made you/ formed you
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. JaAAaLA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLA is an action that is completed. It means: the action of making the object (KUM= plural you) by the subject (first person singular).

Mulookan: kings/ people of authority
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. MULOOKAN is plural of MALIK which is a word used for king or someone with dominion. In this context, it is used to mean people of authority. In this instance, it is pointing to the Israelites having authority over their fate after having been under the authority of Pharaoh.

Waatakum: and He made come to you (plural)/ brought you
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. ATAKUM is derived from 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. ATAKUM is an action that is completed. It means: the action of making come of an object (MA= what) to another object (KUM = plural you) happened by the subject (third person singular pointing to Allah).

ma: what
lam: not
Yuti: He bring about/ make come
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. YUTI is an action that is being completed or will be completed. It means: the action of making come of an object (undeclared but points to good things) to another object (AHADAN=one) is happening or will be happening by the subject (third person singular pointing to Allah).
ahadan: one/ anyone
Note: the root is W-Ha-D and it means one. AHADAN means one. In this sense, it takes the idea of anyone
Mina: of/ from
alAAalameena: the beings/ the factual entities/ the creation
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLAMEENA are the knowns and that includes all factual entities other than Allah in this context. This covers all creation

Salaam all and have a great day.

Hussein

5:19

Salaam all,

This is 5:19
يَا أَهْلَ الْكِتَابِ قَدْ جَاءكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِّنَ الرُّسُلِ أَن تَقُولُواْ مَا جَاءنَا مِن بَشِيرٍ وَلاَ نَذِيرٍ فَقَدْ جَاءكُم بَشِيرٌ وَنَذِيرٌ وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Ya ahla alkitabi qad jaakum rasooluna yubayyinu lakum AAala fatratin mina alrrusuli an taqooloo ma jaana min basheerin wala natheerin faqad jaakum basheerun wanatheerun waAllahu AAala kulli shayin qadeerun

The Aya says:
O people of the book, indeed our envoy came to you. He makes clear for you upon a period of cessation of the envoys/messengers so that not you (plural) say: “neither a bearer of glad tidings nor a bearer of warning came to us”. For indeed, came to you a bearer of glad tidings and warning and Allah, upon every entity, capable.

My personal note:
This Aya establishes that the person of the book is responsible to adjust his relationship with God in accordance with the message of the prophet Muhammad (pbuh). This certainly applies to those who came across the message and who understood it enough to make it binding upon them to accept it.

The term NATHEER is a person who carries a warning. Here, the word suggests that if the person made the necessary adjustment or adjustments then he or she is safe.

Translation of the transliterated words:

Ya: O you
Note: this is a calling form of a word
Ahla: people of
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. AHLA means people of or family of.
Alkitabi: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABI means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
Qad: indeed
Jaakum: came to you (plural)
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 RSOOLUNA=our messenger /envoy) to the object (KUM=plural you)

Rasooluna: our messenger/ envoy
Note: RASOOLU 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. RASOOLU means envoy or messenger of. NA means us.
Yubayyinu: He makes clear/ He clarifies
Note: YUBAYYINU is derived the root B-Y-N and it means between. This word then assumes many meanings as separation and distancing between two or more things. It also carries the meaning of clarification between two things. Here, it adopts the meaning of clarification. YUBAYYINU is an action that is being completed or will be completed. It means: the action of making clear or clarify is happening by the subject (third person singular pointing to the messenger/envoy).
Lakum: for you (plural)/ to you (plural)
AAala: upon/ on
Fatratin: cessation/ cooling down
Note: the root is F-T-R and it means when the hot water loses it’s heat. Conceptually, it is used when there is a cessation of activity or decrease in it. FATRATIN in this context means either cessation or cooling down.
Mina: of/ from
Alrrusuli: the messengers/ the envoys
Note: ALRRUSUL 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. ALRRUSUL means the messengers and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.
An: that/ so that not/ so as not
Note: this one actually carries the meaning: So that not.
Taqooloo: you (plural) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. TAQOOLOO is an action that is being completed or will be completed that is derived from the root. It means the action of saying happened by the subject (second person plural). This, in turn means: you say or you happen to say or communicate.
Ma: not
Jaana: came to us
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 min basheerun= of carrier of glad tidings) to the object (NA=us)
Min: of / from
Basheerin: carrier of glad tidings
Note: 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. BASHEERIN means carrier of good news or glad tidings.

Wala: and not/nor
Natheerin: Warner of consequences/ bearere of warning
Note: the root is N-TH-R and it means self imposed 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. NATHEERIN is the one who informs about self imposed consequences of actions and in this context, it is close to warning when there is room and hope of changing the consequences.

Faqad: then indeed/for indeed
Jaakum: came to you (plural)
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 BASHEERUN= carrier of glad tidings) to the object (KUM=plural you)
basheerun: carrier of glad tidings
Note: 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. BASHEERUN means carrier of good news or glad tidings.

Wanatheerun: and warner/ including warner/ and bearer of warnings
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. NATHEERUN Is derived from the root N-TH-R and it means self imposed 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. NATHEERUN is the one who informs about self imposed consequences of actions and in this context, it is close to warning when there is room and hope of changing the consequences.

waAllahu: and Allah
AAala: upon/ on
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.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
qadeerun: capable/ limiting
Note: the root is Qaf-D-R and it means in concrete cooking the meat in the pot. Conceptually it takes the meaning of measuring, putting limits on an entity and capability to cover the exact need and task. QADEERUN means: an entity that puts limits, measures and is capable to perform accordingly. This takes the meaning of all capable in this context and this includes imposing limits.

Salaam all and have a great day.

Hussein

5:18

Salaam all,

This is 5:18
وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاء اللّهِ وَأَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ يَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَلِلّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ
Waqalati alyahoodu waalnnasara nahnu abnao Allahi waahibbaohu qul falima yuAAaththibukum bithunoobikum bal antum basharun mimman khalaqa yaghfiru liman yashao wayuAAaththibu man yashao walillahi mulku alssamawati waalardi wama baynahuma wailayhi almaseeru

The Aya says:
And the Jews and the Christians said: “We are Allah’s children and His beloved”. Say ( O Muhammad) then why does He make you suffer through your sins?! But instead you are humans amongst who He created. He protectively covers whoever He wills and makes whoever He wills suffer. And to Allah belongs the authority of the heavens and the earth and what is between the two and towards him is the destination.

My personal note:
This aya explains why Muslims avoid the term “We are Allah’s children”. The message is that there are no humans who are more special than others. We all are dealt with by Allah according to our love for Him and our adherence to his commands.

Some scholars in the past explained the reason why Christians and Jews refer to Allah as their father in the sense that the term ABB which means father in Hebrew, Arabic and Aramaic was more interchangeably used with the term RABB which means Nurturing Lord in the three languages. So, if the term ABB was used in the bible then it was used to mean RABB but not an actual literal father as was the understanding of some Christians and Jews.

The term “makes you suffer through your sins” established that some of our suffering in this life can be because of our sins. However, this does not mean that all of our suffering is because of our sins. There are many reasons why Allah makes us suffer in addition to our sins. It is all within Allah’s mercy, justice and wisdom. However, Muslims scholars indicate that the suffering that we undergo in this life, no matter what the reason, serves as an atonement and protection from the effect of our sins in the next life.

Translation of transliterated words:
Waqalati: and 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. QALAT is derived from the root Qaf-W-L and it means saying in any way possible. QALAT is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person singular or plural pointing to the Jews and Christians). This, in turn means: They said/ communicated.
Alyahoodu: the Jews
Note: the root is H-W-D and it means repentance and return to God. It is used mainly to point to Judaism, often specifically. ALYAHOOD means the Jews.
Waalnnasara: and the Christians
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. ALNNASARA is derived from the root N-Sad-R and it means aid or help at a time of need. ALNNASARA means: the supporters or helpers at the time of need. It is a term that is used for Christians in the Qur’an because they were the ones who supported and aided Jesus (pbuh)
Nahnu: we
Abnao: children of/ sons of
Note: the root is B-N-Y and it means child or son in some of the derivatives and building in another. The two meanings since having children is like building where one builds a family and builds the child to become an adult and so forth. ABNAO means sons of or children of/ products of
Allahi: Allah
Waahibbaohu: and His loved ones/ including His loved ones/ His beloved

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. AHINNAOHU is derived from the root Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. AHIBBAO means loved ones of. HU means him and it points to Allah.
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.
Falima: then why?!
yuAAaththibukum: He makes you suffer
Note: YUAAaTHTHIBUKUM is derived from the root Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering. YUAAaTHTHIBUKUM is an action that is being completed or will be completed. It means: the action of making the object (KUM=plural) suffer is happening or will be happening by the subject (third person singular).
Bithunoobikum: by your sins
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. THUNOOBIKUM is derived from the root TH-N-B and it means tail if spelled THANAB and sin if spelled THANB. It is difficult to know if the two meanings are related. THUNOOBI means sins of. KUM means plural you.

Bal: but instead
Antum: you (plural)
Basharun: humans/ people
Note: 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. BASHARUN means outer skin of people but is also used for human since humans are covered by it.
Mimman: from who/ from amongst
Khalaqa: He created
Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well. KHALAQA is an action that is completed. It means: the action of creating or shaping happened by the subject (third person singular).

Yaghfiru: He protectively covers/ he forgives
Note: the root is GH-F-R and it means the helmet of the soldier in the battle. This is one of the concrete uses of the word and the word is therefore used to mean protective covering in many fashions as in protecting the person from the error or protecting the person from the consequence of error and that is forgiveness. YAGHFIRU is an action that is being completed or will be completed. It means: the action of protectively covering or forgiving is happening or will be happening by the subject (third person singular pointing to Allah).
Liman: to whoever/ to whomever
Yashao: He wills/ He entities
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).
wayuAAaththibu: and He makes suffer
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. YUAAaTHTHIBU is derived from the root Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering. YUAAaTHTHIBU is an action that is being completed or will be completed. It means: the action of making the object (MAN=whoever) suffer is happening or will be happening by the subject (third person singular).
Man: who/ whomever
Yashao: He wills/ He entities
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).
Walillahi: and to Allah belongs
Mulku: authority of/ ownership of
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. MULKU means authority of ownership of.
Alssamawati: the aboves / the heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.
Waalardi: and the earth
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
Wama: and what/ including what
Baynahuma: between the two.
Wailayhi: and to him/ towards him
Almaseeru: the end/ the final outcome/ the destination
Note: The root is Sad-Y-R and it means in concrete where the water ends. It is used to mean the end of a transformation or the ending of any process. ALMASEER is the place or time of ending or both. It can also mean the ending. In this context, it carries the notion of the final destination or just the destination.

Salaam all and have a great day.

Hussein

5:17

Salaam all,

This is 5:17
لَّقَدْ كَفَرَ الَّذِينَ قَآلُواْ إِنَّ اللّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَن يَمْلِكُ مِنَ اللّهِ شَيْئًا إِنْ أَرَادَ أَن يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَن فِي الأَرْضِ جَمِيعًا وَلِلّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Laqad kafara allatheena qaloo inna Allaha huwa almaseehu ibnu maryama qul faman yamliku mina Allahi shayan in arada an yuhlika almaseeha ibna maryama waommahu waman fee alardi jameeAAan walillahi mulku alssamawati waalardi wama baynahuma yakhluqu ma yashao waAllahu AAala kulli shayin qadeerun

The Aya says:
Indeed, those who say that Allah is the messiah son of Mary have rejected. Say (O Muhammad): then who has authority of a thing of Allah if He sought to cause perdition to the messiah son of Mary and his mother and all who are in and on the earth?! And to Allah belongs the dominion of the heavens and the earth and what is between the two. He creates what He wills and Allah, upon every thing, capable.

My personal note:
The term in Arabic Man Yamliku min Allahi min shayin” is translated as “Who has authority of a thing of Allah?!” It really means that no one has authority of any kind to exert limits on Allah’s will and this is the message. Basically, no one can stop Allah if He willed something to happen. Allah, it must be remembered, is always merciful, wise and strong and therefore He uses his authority according to His will which is guided by His love, mercy, wisdom and justice.

The term fee Alardi is often translated “in the land” because the term FEE is often understood as “in”. However the term actually spans the meaning of in and on at the same time and therefore can apply to both unless the context limits the meaning to one of the two.

Translation of the transliterated words:
Laqad: indeed
Kafara: rejected/ 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. KAFARA 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 or singular).
Allatheena: those who
Qaloo: said/ communicated
Note: 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.
Inna: indeed/ verily
Allaha: Allah
Huwa: he/ he is
Almaseehu: the Messiah/ the anointed one
Note: the root is M-S-Ha and it means swipe one surface opposite another or rub. It could also mean anoint. ALMASEEHA means the Messiah or the anointed one or rubbed one.

Ibnu: son of
Maryama: Mary/ Miriam
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.
Faman: so who?!
Note: this has a question and exclamation in it.
Yamliku: has authority/ has ownership
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. YAMLIKU is an action that is being completed or will be completed. It means: the action of having authority or ownership is happening or will be happening by the subject (third person plural)
Mina: from / of
Allahi: Allah
Shayan: entity/ a thing
Note: the root is SH-Y-Hamza and it means entity. SHAYAN means entity. It is taken here to mean a thing or entity.
In: if/ in case
Arada: He sought/ He wanted
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. ARADA is an action that is completed. It means: the action of seeking or wanting happened by the subject (third person singular pointing to Allah).

An: that/ to
Yuhlika: cause death/ cause perdition
Note: the root is H-L-K and it means dried and dead plant. This is the concrete and the abstract means death and perdition. YUHLIKA is an action that is being completed or will be completed. It means: the action of causing the object’s (Almaseeha= the messiah) death or perdition is happening or will be happening by the subject (third person singular pointing to God).

almaseeha: the Messiah/ the anointed one
Note: the root is M-S-Ha and it means swipe one surface opposite another or rub. It could also mean anoint. ALMASEEHA means the Messiah or the anointed one or rubbed one.
Ibna: son of
Maryama: Mary/Miriam
Waommahu: and his mother
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. OMMA is derived from the root Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. OMMA means mother of. HU means him and it points to the messiah.
Waman: and whoever
Fee: in/ on/ in and on
Note: the term carries the meaning of in and on within it’s range. The context can limit the meaning to one or the other or can keep it open as in here, to cover both in and on at the same time.
Alardi: the land/ the earth
Note: the root is Hamza-R-Dhad and it means land or earth. AlARDI is the land or the earth.
jameeAAan: altogether/ all/collectively
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 all of it.
Walillahi: and to Allah belongs
Mulku: authority of/ ownership of
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. MULKU means authority of ownership of.
Alssamawati: the aboves / the heavens/ the beyond the earth
Note: the root is S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond. ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.

Waalardi: and the earth
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA is often translated as an addition (and), but inclusion probably covers the meaning a little better. ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.
Wama: and what/ including what
Baynahuma: between the two.
Yakhluqu: He creates/ He shapes
Note: the root is KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well. YAKHLUQU is an action that is being completed or will be completed. It means: the action of creating or shaping of the object (ma Yashao= what He wills) is happening or will be happening by the subject (third person singular).
Ma: What
Yashao: He wills/ He entities
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).
waAllahu: and Allah
AAala: upon/ on
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.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
qadeerun: capable/ limiting
Note: the root is Qaf-D-R and it means in concrete cooking the meat in the pot. Conceptually it takes the meaning of measuring, putting limits on an entity and capability to cover the exact need and task. QADEERUN means: an entity that puts limits, measures and is capable to perform accordingly. This takes the meaning of all capable in this context and this includes imposing limits.

Salaam all and have a great day.

Hussein

5:16

Salaam all,

This is 5:16
يَهْدِي بِهِ اللّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلاَمِ وَيُخْرِجُهُم مِّنِ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُّسْتَقِيمٍ
Yahdee bihi Allahu mani ittabaAAa ridwanahu subula alssalami wayukhrijuhum mina alththulumati ila alnnoori biithnihi wayahdeehim ila siratin mustaqeemin

The aya says:
Allah guides through him (the light and the book) whoever makes himself follow his (God’s) loving approval the paths of peace, and He makes them exit the darknesses towards the light by His accord and He guides them towards a path made straight.

My personal note:
The Aya continues the theme of the previous Aya and mentions that the light that includes the book and that is coming from Allah is Allah’s way to show the path of peace to those who seek Allah’s love and approval.

The Aya then continues that Allah takes those people out of the darkness to the light and therefore guides them to the straight path.

Translation of the transliterated words:
Yahdee: He guides
Note: YAHDEE 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. YAHDEE is an action that is being completed or will be completed. It means: the action of guiding the object (mani ittabaaa= who follows) is happening or will be happening by the subject (third person singular pointing to Allah).
Bihi: by him/ through
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to the light from Allah which was mentioned in the previous Aya.
Allahu: Allah
Mani: whoever/ who
ittabaAAa: made himself follow
Note: ITTABaAAa is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABaAAa is an action that is completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (Ridwanahu=his loving acceptance) happened by the subject (third person singular).

Ridwanahu: his (Allah’s) loving acceptance
Note: RIDWAN is derived from the root R-Dhad-Y and it means accepting lovingly. RIDWANA means loving acceptance or acceptance lovingly of. HU means HIM and it points to Allah.

Subula: paths 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. SUBUL is plural of ALSSABEELI which is the flowing water or the path. It takes the meaning of path or even the trip on the path. SUBULA are paths of.

Alssalami: the peace/ the dissociation from harm for association with safety.
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 or anything that leads to harm. The context helps in determining the meaning. ALSSALAMA means the dissociation from aggression or harm for the association with safety and goodness and in this context that is peace.
Wayukhrijuhum: and he makes them come out
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. YUKHRIJU is derived from The root 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. YUKHRIJU is an action that is being completed or will be completed. It means: the action of making the object (Hum= them) come out is happening or will be happening by the subject (third person singular).
Mina: from/of
Alththulumati: the darknesses
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. ALTHTHULUMATI means the darknesses.
Ila: to/ towards
Alnnoori: the light
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. ALNOOR means the light.
Biithnihi: by His knowledge and approval/ with his knowledge and approval.
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. ITHNI is derived from the root is Hamza-TH-N and it means ear in concrete. It also means hearing, knowing and approving at the same time and may be extended to acting according to that knowledge. ITHNI in this context means knowledge and approval of. HI means him and it points to Allah.

Wayahdeehim: And He guides 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. YAHDEE 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. YAHDEE is an action that is being completed or will be completed. It means: the action of guiding the object (HIM= them) is happening or will be happening by the subject (third person singular pointing to Allah).
Ila: to/ towards
siratin path
Note: the root is Sad-R-TTa and it means path. SIRAT is path.
mustaqeemin: made upright or stright/ self straightening / leading to uprightness
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 literally aimed uprightness and became upright. That is then the straight path or the path made straight or self straightening path, but the main thing is the aim of the path and where it leads.

Salaam all and have a great day.

Hussein

5:15

Salaam all,

This is 5:15
يَا أَهْلَ الْكِتَابِ قَدْ جَاءكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ قَدْ جَاءكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ
Ya ahla alkitabi qad jaakum rasooluna yubayyinu lakum katheeran mimma kuntum tukhfoona mina alkitabi wayaAAfoo AAan katheerin qad jaakum mina Allahi noorun wakitabun mubeenun

The Aya says:
O people of the book indeed came to you our envoy. He clarifies for you a lot of what you used to hide of the book and not bring attention to a lot. Indeed light came to you from Allah, including a clarifying book.

My personal note:
I translated the term “Wayaaafoo aaan katheer” as not bring attention to a lot. The term is derived from the root Ain-F-W and it means what was swept away by the wind. It carries the concept of gone or becomes imperceptible and this is also used for forgiveness of sins because it means that the sin becomes unperceived anymore.

So, this term can carry the meanings:
1- Forgiveness of the action of hiding the book. In this case, he carries a message of forgiveness from God to them. This would be forgiveness contingent on their repentance.
2- Not bring attention to part of the book that came to the people of the book. This is true in a sense because the Qur’an does not include many details of stories that are much more detailed in the bible.
3- Not bring attention to parts of the book that were already hidden because there is no real reason for it for the sake of the message of Islam.

However, the important message of this passage is that the messenger is going to clarify what needs to be clarified of the original book because of it’s importance to our message and to the Jews’ and Christians’ understanding of their books and it also means that what the messenger (pbuh) did not bring attention to through the Qur’an or otherwise is part that does not add or take away from the completeness of the message of Islam.

Translation of the transliterated words:
Ya: O you
Note: this is a calling form of a word
Ahla: people of
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. AHLA means people of or family of.
Alkitabi: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABI means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.
Qad: indeed
Jaakum: came to you (plural)
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 RSOOLUNA=our messenger /envoy) to the object (KUM=plural you)
Rasooluna: our messenger/ envoy
Note: RASOOLU 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. RASOOLU means envoy or messenger of. NA means us.
Yubayyinu: He makes clear/ He clarifies
Note: YUBAYYINU is derived the root B-Y-N and it means between. This word then assumes many meanings as separation and distancing between two or more things. It also carries the meaning of clarification between two things. Here, it adopts the meaning of clarification. YUBAYYINU is an action that is being completed or will be completed. It means: the action of making clear or clarify is happening by the subject (third person singular pointing to the messenger/envoy).
Lakum: for you (plural)/ to you (plural)
Katheeran: a lot/ many
Note: the root is K-TH-R and it means many or numerous in all the planes of thought. KATHEERAN means: numerous or many or a lot.
Mimma: of what
Kuntum: you (plural) happened to be/ were
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

Tukhfoona: you hide/ you make hidden
Note: the root is KH-F-W or KH-F-Yand it means hidden. It also can mean unhidden at other times depending on the sentence. TUKHFOONA is an action that is derived from the root and that is being completed or will be completed. It means: the action of making the object (Mina Alkitabi=of the book) hidden is being made to happen or will be made to happen by the subject (second person plural).

Mina: of/from
Alkitabi: the book
Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITABI means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.

wayaAAfoo: and erase/ forgive/not bringing attention
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. YaAAFOO is derived from the root Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else or just dealing with something as if it does not exist anymore or did never exist. In this context, it points to not giving importance to something that is passed. YaAAFOO is an action that is being completed or will be completed. It means: the action of erasing or making unaccounted the object (AAaN KATHEER= from a lot) is happening or will be happening by the subject (third singular pointing to the messenger/envoy).

AAan: about/ away from/ from
Note: this word takes the meaning of from, but at times takes the meaning of away from or about and so on.
katheerin: a lot/ many
Note: the root is K-TH-R and it means many or numerous in all the planes of thought. KATHEERIN means: numerous or many or a lot.

Qad: indeed
Jaakum: came to you (plural)
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 noorun=light) to the object (KUM=plural you)
Mina: from
Allahi: Allah
Noorun: light
Note: the root is N-W-R and it means lighting. This could be lighting light or lighting fire according to the word and the context. NOORAN means light.
Wakitabun: and a book/ including a book
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. KITABUN is derived from the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. KITABUN means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.

mubeenun: making clear/ clarifying
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense. In this context, KITABUN MEBEEN carries the meaning of the book that comes with light or as part of the light and that makes things clear to see and differentiate

Salaam all and have a great day.

Hussein