5:42

Salaam all,
This is 5:42



SammaAAoona lilkathibi akkaloona lilssuhti fain jaooka faohkum baynahum aw aAArid AAanhum wain tuAArid AAanhum falan yadurrooka shayan wain hakamta faohkum baynahum bialqisti inna Allaha yuhibbu almuqsiteena

The aya says:
(They are) listening approvingly to the untruth, eating intensely of the prohibited. So, if they come to you (singular) then rule between them or move away from/avoid them and if you avoid them then they will never hurt you a thing. And if you ruled, then rule between them by the fairness. Indeed, Allah loves the ones who cause fairness.

My personal note:
The Aya continues the issue of those who were mentioned in the previous Aya and they include some Jewish people of Medina as well as people who declared Iman but have either absence or incomplete Iman in their hearts.

The Aya emphasizes again the issue of listening and approving or at least giving credence to untruth as well as an added element and that is “AKKALOONA lilsuhti”. The term carries with it eating with emphasis or stress as well as SUHT which is a term that encompasses, within this context, any earning or gain of any kind that is coming from inappropriate means.

The Aya emphasizes that if the prophet (pbuh), and this extends to any Muslim ruler, is to rule this kind of group then he is ordered to rule by fairness despite the group’s issues and excesses.

Translation of the transliterated words:
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.

Lilkathibi: to the untruth/ the lies
Note: LI means to. LKATHIBI is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. LKATHIBI means the untruth or the lies.
Akkaloona: eating intently (with emphasis)
Note: the root is Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has. AKKALOON points to people eating with emphasis.
Lilssuhti: of the forbidden earnings/ ugly earnings.
Note: LI means to or of. LSSUHTI is derived from the root S-HA-T and it means in concrete shaving the fat off the meat or shaving off layer from another layer of entities. Conceptually it can be used for any shaving or scraping including shaving off the money of others which would be a forbidden form of earning or an ugly way to earn money.
Fain: so if
Jaooka: they came to you (singular)
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. JAOO 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 plural) towards the object (KA= singular you).

Faohkum: then you (singular) rule/judge/ steer
Note: Fa means then or therefore or so. OHKUM is derived from the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way possible using the best tools of knowledge, compassion, justice and mercy, and that is wisdom. OHKUM is an order or a request that is addressing an individual. It means: rule or judge or steer.
Baynahum: between them
Aw: or
aAArid: move away/ avoid/ leave alone
Note: aAARID i s derived from the root Ain-R-Dhad and it means width. As a conceptual meaning it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. aAARID is an order or a request addressing an individual. It means: make width. This word will then combine with the next to become meaningful. When followed by AAan then the meaning becomes, move away/ avoid/ leave alone.

AAanhum: from them/ away from them
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on. HUM means them.
WAIN: and if
tuAArid: you move away/ avoid/ leave alone
Note: TuAARID is derived from the root Ain-R-Dhad and it means width. As a conceptual meaning it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width. TuAARID is an action that is being completed or will be completed. When followed by AAan the meaning becomes, you (singular) move away/ avoid/ leave alone.

AAanhum: from them/ away from them
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on. HUM means them.
Falan: then never
Yadurrooka: will they harm you (singular)
Note: the root is Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of harm or affliction. YADURROOKA is an action that is being completed or will be completed. It means: the action of causing harm to the object (KA=singular you) is happening or will be happening by the subject (third person plural)

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.
Wain: and if
Hakamta: you (singular) judged/ruled/ steered
Note; the root is Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way possible using the best tools of knowledge, compassion, justice and mercy, and that is wisdom. HAKAMTA is an action that is completed. It means: the action of ruling or judging or steering happened by the subject (second person singular)
Faohkum: then you (singular) rule/judge/ steer
Note: Fa means then or therefore or so. OHKUM is derived from the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way possible using the best tools of knowledge, compassion, justice and mercy, and that is wisdom. OHKUM is an order or a request that is addressing an individual. It means: rule or judge or steer.
Baynahum: between them
Bialqisti: by the justice/ Fairness
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. ALQISTI is derived from the root is Qaf-S-T and it means portioning or portion. It also carries with it the just portioning. ALQISTI takes the meaning of the justice or fairness.
Inna: indeed
Allaha: Allah
Yuhibbu: loves
Note: the root is 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. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (man kana= whoever happened to be)
Almuqsiteena: The just/ the ones who cause fairness/ justice
Note: the root is Qaf-S-T and it means portioning or portion. It also carries with it the just portioning. ALMUQSITEENA are the ones who cause proper portioning and they are the just and the fair people.

Salaam all and have a great day.

Hussein

5:41

Salaam all,

This 5:41



Ya ayyuha alrrasoolu la yahzunka allatheena yusariAAoona fee alkufri mina allatheena qaloo amanna biafwahihim walam tumin quloobuhum wamina allatheena hadoo sammaAAoona lilkathibi sammaAAoona liqawmin akhareena lam yatooka yuharrifoona alkalima min baAAdi mawadiAAihi yaqooloona in ooteetum hatha fakhuthoohu wain lam tutawhu faihtharoo waman yuridi Allahu fitnatahu falan tamlika lahu mina Allahi shayan olaika allatheena lam yuridi Allahu an yutahhira quloobahum lahum fee alddunya khizyun walahum fee alakhirati AAathabun AAatheemun

The Aya says:
O you messenger/ envoy, do not let those who hurry in rejection sadden you amongst those who said by their mouths: we made our selves safe, while their hearts did not and amongst those who are Jewish. They listen approvingly to the untruth, listening intently to other people who did not come to you. They edge the statements after their placement. They say: If you are given this then take it and if you are not given it then be cautious. And whoever, Allah wants to severely test (and potentially fail), then you (singular) will never have an authority of a thing of Allah for him (the tested person). Those are the ones whose hearts Allah did not seek to cleanse. To them belongs, in this life, humiliation and to them belongs great suffering in the next life.

My personal note:
I translated the term Yuharrifoona alkalima as edging the statements. This “edging” carries two potential meanings:

1- Changing the statements
2- Changing the meaning of the statements.
Both can happen and have happened while the second is the predominant one in the case of this kind of activity amongst Muslims.

The Aya brings about a very important distinction related to Iman=Safety and trust in Allah and his messenger. It reveals that saying by mouth that I am Mumin is not automatically the same as the safety and trust in the heart which encompasses the mind and the emotion. There are things to consider:

1- The Iman of the heart does not fall under an all or none rule, but is in degrees.
2- So the Aya points out that the presence or absence of the iman of the heart manifests in our actions.
3- So, when the Aya negates Iman from their hearts, this negation can be complete absence of Iman, or it can be an Iman that is weak and therefore did not reach critical mass to make people trust all the statements of Allah and His messenger.

The Aya does also bring about the statement of “Those whose hearts Allah did not seek to cleanse”. This statement is to be taken within the context that the actions or lack of actions of those people made them deserving of such a punishment. Therefore the message to all of us, wherever we fall within the Iman of the heart spectrum, is to always act with Taqwa (consciousness of God) and to always self reflect on our hearts to ask God to cleanse it from any vestige of disturbing doubt. I used disturbing doubt rather than just doubt, because that is the word that was condemned in the Qur’an “RAYB”. Also because it is very difficult or nearly impossible to remove all doubt. The disturbing doubt is easier to remove and should be removed. May Allah always help us with cleansing our hearts and may we always have stronger safety and trust in Him.

Translation of the transliterated words:


Ya ayyuha: O you
Alrrasoolu: the messenger/ the envoy
Note: ALRRASOOLU 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. ALRRASOOLU means the envoy or the messenger.
La: not
Yahzunka: sadden you (singular)/ worry you
Note: the root is Ha-Z-N and it means sadness/ being worried or being regretful. All the meanings are related in the sense of sadness or anxiety at the same time. LA YAHZUNKA is an order addressed to a singular. It means: Do not make the object (Allatheena YasariAAoona fee alkufr=Those who hurry in the rejection) sadden/ worry you, all at the same time.
Allatheena: those who
yusariAAoona: hurryNote: the root is S-R-Ain and it means quick and fast. The concrete words related to this root include the neck and the back of the horse where one taps to make them go faster. YUSARiAAooNA is an action that is being completed or will be completed. It means: the action of acting quickly or in a hurry is happening by the subject (third person plural)

Fee: in
Alkufri: the rejection/ discarding
Note: the root is K-F-R and it means burying the seed in the ground for planting This is then used conceptually for many purposes as in discarding and rejecting as well as burying. ALKUFRAN means the rejection or discarding.
Mina: from/ amongst
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.

Amanna: We made ourselves safe (in Allah)/ trust in Allah
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. AMANNA is an action that is completed. It means: the action of making oneself safe happened by the subject (first person plural).

Biafwahihim: by their mouts/ with their mouths
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. AFWAHIHIM is derived from the root F-m or F-W and it means mouth. AFWAHIHIM means their mouths.
Walam: and not/ while not
Tumin: make themselves safe/ trust
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. TUMIN is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural).

Quloobuhum: their hearts/ hearts and minds
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions. QULOOBU are hearts and minds of or thoughts and emotions of. HUM means them.
Wamina: and from/ amongst
Allatheena: those who
Hadoo: were jewish
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. HADOO is an action that is completed. It means: the action of becoming Jewish happened by the subject (third person plural).
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.

Lilkathibi: to the untruth/ the lies
Note: LI means to. LKATHIBI is derived from the root K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. LKATHIBI means the untruth or the lies.
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.

Liqawmin: to people
Note: LI means to. QAWMIN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMIN 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.
Akhareena: other/ remaining/ other than muslim
Note: the root is Hamza-KH-R and it means remaining. AKHAREEN means the remaining or the later. This, in turn means a remaining group and that is another group.

Lam: not
Yatooka: they come to you (singular)
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. Conceptually, it means the coming of something or someone with many of it’s implications. YATOOKA is an action that is being completed or will be completed. It means: the action of coming to the object (second person singular pointing to the prophet) is happening or will be happening by the subject (third person plural). However, the presence of LAM YATOOKA takes the meaning of they did not come to you.
Yuharrifoona: they edge

Note: the root is Ha-R-F and it means conceptually the edge of an entity. It is then used conceptually for many uses, including the letters of the words, because the letters are the edges of the word. YUHARRIFOONA is an action that is being completed or will be completed. It means: the action of edging the object (alkalim= the word/ statement) is happening or will be happening by the subject (third person plural). In this context, the “edging “of the word takes the meaning of pushing the word off the edge. This can be due to changing some of it’s letters, or changing the meaning of the word, so that it becomes derailed and off it’s edge in both instances.

alkalima: the statements/ the words
Note: the root K-L-M and it means wound or opening of the skin and that is the concrete word. It is also used to mean words or statements because those are the products of the opening of the mouth, which is an opening of the skin. Here it is used for word or statement. ALKALIMA are the words or statements.

min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.
mawadiAAihi: it’sr proper placement

Note: the root is W-Dhad-Ain and it means putting down an entity. The word then takes the meaning according to the context of the sentence and plane of thought. MAWADiAAI are places of putting an entity or timing of putting an entity or both. In short, here, it takes the meaning of proper placement and that includes time, place, meaning and context. HI means him and it points to the words or statements.
Yaqooloona: they (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. YAQOOLOONA 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 (third person plural). This, in turn means: they say or they happen to say or communicate.
In: if
Ooteetum: you (plural) were given/ you were brought
Note: the root is Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. OOTEETUM is a completed action that is derived from the root. It means: the action of coming happened to the object (second person plural) by an undisclosed subject. It then means literally: you were brought/something was made to come to them.

Hatha: this
Fakhuthoohu: then take it
Note: Fa means then or therefore or so. KHUTHOOHU is derived from the root Hamza-KH-TH and it means to take. KHUTHOOHU is an order or a request addressed to a group. It means: take him and in this context, it suggests take what was given by the prophet (pbuh).
Wain: and if/ while if
Lam Tutawhu: you (plural) were not given it/him
Note: the root is Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. LAM TUTAWHU is a completed action that is derived from the root. It means: the action of coming did not happen to the object (second person plural) by an undisclosed subject. It then means literally: you were not brought/something was not made to come to them.

Faihtharoo: then take caution/ be conscious of potential danger
Note: FA means then or therefore or so. IHTHAROO is derived from the root Ha-TH-R and it means consciousness of danger or potential danger and action accordingly. Conceptually, it covers caution and precaution and so on as well as fear of danger. IHTHAROO is an order or a request to a group. It means: take caution or be conscious of potential danger.
Waman: and whomever
yuridi: He wants/ seeks
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. YURIDI is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person singular).
Allahu: Allah
Fitnatahu: testing him severely (and potentially fail him)
Note: the root is F-T-N and it means in concrete form, the melting of Gold or silver in order to know the pure from the impure or the true from the fake. Therefore, in abstract, the word suggests an extreme test with hardship in it, or a burn with fire or even taking someone’s eyes with the glitter of the false Gold and silver. Here, it means the severe test that has hardship in it. FITNATA is the action of severe testing of persecution or hardship that can be imposed on people. HU means him and it is pointing to the person who is being severely tested. The context here points to someone who will be tested and will fail the test.


Falan: then never
Tamlika: you (singular) have authority/ 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. TAMLIKA 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 (second person singular)
Lahu: to him (the person being tested)/ for him
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.
Olaika: those who
Allatheena: who
lam yuridi: He did not want/ seek
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. LAM YURIDI is an action that is completed. It means: the action of not seeking or not wanting happened by the subject (third person singular).
Allahu: Allah
An: that/ to
Yutahhira: spiritually cleanse
Note: YUTAHHIRA is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. YUTAHHIRA is an action that is being completed or will be completed. It means: the action of making the object (Quloobahum=their hearts) cleansed or ritually/spiritually cleansed is happening or will be happening by the subject (third person singular pointing to God). In this context, it points to spiritually cleansing.

Quloobahum: their hearts/ hearts and minds
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions. QULOOBA are hearts and minds of or thoughts and emotions of. HUM means them.
Lahum: to them
Fee: in
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Khizyun: humiliation/ embarrassment
Note: the root is KH-Z-Y and it means being overpowered, emabarrassed or humiliated. KHIZYUN means humiliation.

Walahum: and to them belongs/ and to them
Fee: in
Alakhirati: the next life
Note: ALAKHIRATI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
AAathabun: suffering
Note: the root is 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.
AAatheemun: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great day.

Hussein

5:40

Salaam all,

This is 5:40



Alam taAAlam anna Allaha lahu mulku alssamawati waalardi yuAAaththibu man yashao wayaghfiru liman yashao waAllahu AAala kulli shayin qadeerun

The Aya says:
Have you (singular) not known that to Allah belongs the authority of the heavens and the Earth?! He makes whomever He wills suffer and protectively covers to whomever He wills. And Allah, upon everything, is capable.

My personal note:
The aya reiterates that the authority over all creation is in Allah’s hands. The fact that forgiveness/ protective cover as well as suffering of humans are tied to Allah’s will should not be understood that God makes some of us suffer haphazardly without wisdom, reason or justice. Allah’s will to make someone suffer is always tied to Allah’s justice, wisdom and mercy.

Translation of the transliterated words:

Alam: didn’t?Note: this is a beginning of a question
taAAlam: you (singular) know/ know for fact
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. TaAALAM is an action that is completed in this form because it follows the question mark. It means: the action of knowing happened by the subject (second person singular). ALAM TaAALAM means: did you (singular ) not know/ have you not known?
Anna: that
Allaha: Allah
Lahu: to him 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.
yuAAaththibu: He makes suffer
Note: 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).

wayaghfiru: and He protectively covers/ forgives
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. YAGHFIRU is derived from the root 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 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).
waAllahu: and Allah/ while Allah
AAaLA: upon
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

5:39

Salaam all,

This is 5:39



Faman taba min baAAdi thulmihi waaslaha fainna Allaha yatoobu AAalayhi inna Allaha ghafoorun raheemun

The Aya says:
So whomever, repents after his transgression, including did righteousness then Allah facilitates, aids and accepts his repentance. Indeed Allah is protectively covering, merciful.

My personal note:
I translated the term YATOOBU AAaLAYHI as facilitates, aids and accepts his repentance. This is because the term covers all the meanings at once since TAWBA is in essence the ultimate return to God.

The Aya here comes after the transgression is made. It does not cover whether the Tawba will make the punishment for theft fall off. The understanding is that it does not cause the punishment to fall off if the case was brought to the person in authority. However, if the theft was discovered by people then they have the option or are actually encouraged not to bring the case to the judge/ruler if they felt that the thief has repented and was sincere in that repentance.

Translation of the transliterated words:

Faman: so who/ whomever
Taba: repented/ ultimately returned to Allah’s path
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABA is an action that is completed. It means: the action of repentance or ultimate return (to God) happened by the subject (third person singular).

Min: from
baAAdi: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after.

Thulmihi: his injustice/ his transgression
Note: THULMIHI is derived from the root THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THULMI means injustice of or transgression of or displacement of right and wrong of. HI means Him and it means the person committing injustice male or female.

Waaslaha: and/including did acts of goodness/righteousness/ reconciliation/ benefit
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. ASLAHA is derived from the root Sad-L-Ha and it means becoming helpful or useful in a good direction. This means mainly: becoming one of benefit as in benefiting oneself and others. Included in this meaning is becoming fixed after having been broken. ASLAHA is an action that is completed. It means: the action of making fruitfulness and in this context, reconciliation/ fixing what was broken or fissured of any good act, happened by the subject (third person singular).
Fainna: then indeed
Allaha: Allah
Yatoobu: ultimately returns/ repents
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. YATOOBU is an action that is being completed or will be completed. It means: the action of repentance or ultimate return (to God) is happening or will be happening by the subject (third person singular pointing to Allah).

AAalayhi: upon him (the transgressor)
Note: YATOOBU AAaLAYHI when the AAaLA comes after the term, then the term YATOOBU adopts the meaning of accepting repentance or facilitating it. So, YATOOBU AAaLAYHI takes the meaning of facilitates/ accepts/ welcomes his repentance.
Inna: indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORUN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheemun: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and have a great day.

Hussein

5:38

Salaam all,

This is 5:38



5:38
Waalssariqu waalssariqatu faiqtaAAoo aydiyahuma jazaan bima kasaba nakalan mina Allahi waAllahu AAazeezun hakeemun

The Aya says:
And the thief, male and female, then amputate the hands of the two, pay back by what they earned, deterrence from Allah. And Allah is dominantly strong, wise.

My personal note:

The term SARIQ has in it’s linguistic meaning the suggestion that the person stole something that was reasonable protected. So, it is does not necessarily apply to picking something from a relatively public space as the side of the road or even an open field and this is the understanding of the Muslim scholars, that the punishment should apply to stealing something that is protected or even hidden and so on. If force and violence was used then the rules of the aya 5:33 apply.

According to the majority of Muslim scholars, stealing should exceed a certain minimum for the punishment to be fulfilled but there is a minority opinion that will establish the punishment for even a very very small amount of theft.

The order is addressed to the plural, but the understanding is that the implementation is upon the person in authority and not to the mob or society. So, the role of the society is to take such a person to the ruler/judge and so on and then that person performs the punishment or orders it. It is also understood that the people in the society have the option not to take this person to the ruler or judge, if they felt that this person repented and is not going to do it again.

The Aya contains also the intent and reasoning for the punishment and here it gives two main reasons:

1- Jaza= pay back and therefore, the suggestion that this is the just punishment for the crime.
2- Nakal= Deterrance/ making an example that should be avoided. So, here is the suggestion that part of the wisdom of the ruling is to let others who may contemplate such a crime understand that this is what they may end up with and therefore, hopefully it will deter them from doing it.

The Aya ends with two attributes of Allah that are relevant to this ruling. It is the combination of strength, dominance and resistance to pressure as well Wisdom. Those attributes fit in well with this punishment.

Translation of the transliterated words:

Waalssariqu: and the male thief/ the male who steals
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. ALSSARIQU is derived from the root S-R-Qaf and it means stealing what is reasonably protected. ALSSARIQ is the male thief.

Waalssariqatu: and the female thief
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. ALSSARIQATU is derived from the root S-R-Qaf and it means stealing what is reasonably protected. ALSSARIQATU is the female thief.

faiqtaAAoo: then cut (plural)/ amputate
Note: FA means then or therefore or so. IQTaAAoo is derived from the root Qaf-TTa-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. In this sentence, it is used more to mean make go away or disappear. IQTaAAoo is an order or a request addressed to a group of people. It means cut. In this context, it carries the notion of amputate.

Aydiyahuma: tha hands of the two.
Note: AYDIYAHUMA is derived from the root Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands or the upper arm. AYDIYA means hands of. HUMA means the two of them.

Jazaan: compensation/ pay backNote: JAZAO is derived from the root J-Z Y and it means compensation for action that can be good or bad. JAZAAN is compensation or pay back.

Bima: by what/ with what/ in what
Note: Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what
Kasaba: the two earned/ gained
Note: the root is K-S-B and it means earning or collecting. KASABA is an action that is completed and that is derived from the root. It means: the action of earning or collecting happened by the subject (dual form).

Nakalan: an example to avoid/ deterrence
Note: the root is N-K-L and it means to avoid something or doing something due to fear. NAKAL is what makes one avoid something due to fear. Therefore NAKAL can be understood as an example to avoid or a deterrence of some sort..
Mina: fromAllahi: Allah
waAllahu: and Allah
AAazeezun: Dominantly strong/ dominant
Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep or cause the earth to erode. It is used for entities that are strong and defeat pressure, basically the combination of strength and dominance.
hakeemun : Wise/ steering
Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. HAKEEM means wise or the steering. The steering means the entity that steers in the best way

Salaam all and have a great day.

Hussein

5:37

Salaam all,

This is 5:37



Yureedoona an yakhrujoo mina alnnari wama hum bikharijeena minha walahum AAathabun muqeemun

The Aya says:
They seek to exit from Hell while they are not exiting from it. And to them belongs staying suffering.

My personal note:
The Aya continues the theme from the previous aya which discusses the state of the rejectors of the message on the Day of Judgment. In the previous aya they are trying to ransom as a means to get out. In this aya it covers all their ways of trying to get out while the aya ends up with “Staying suffering”.

Of course the close reader of the Hadeeth will find that there are some people who will enter Hell and then exit it. However, there is the condition that they should have some degree of Iman=safety and trust in Allah even if a little bit, also, that they should not worship partners with Allah. The ones who stay in Hell are then people who are devoid of traces of Iman including worshipping partners with Allah.

There were two early groups of Muslims which said that even a person who claimed Iman can go to Hell forever. Those were the Khawarej and the Mutazila. Both opinions were considered extreme by the mainstream Muslim scholars.

Translation of the transliterated words:
Yureedoona: they want/ seek
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. YUREEDOONA is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person plural).
An: that/ to
Yakhrujoo: 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).
Mina: from/ofalnnari: 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.
Wama: and not/ while not
Hum: they

Bikharijeena: coming out/ exiting
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. In this case, it is used for some emphasis. KHARIJEENA 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. KHARIJEENA means: exiting or coming out.
Minha: from her (Hell)
Walahum: and to them belongs
AAathabun: sufferingNote: the root is 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.
Muqeemun: staying/ makes itself stay./ continuing
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. MUQEEMUN means that is makes itself and others stand and in this context, it points to staying power of the suffering.

Salaam all and have a great day.

Hussein

5:36

Salaam all,

This is 5:36

Inna allatheena kafaroo law anna lahum ma fee alardi jameeAAan wamithlahu maAAahu liyaftadoo bihi min AAathabi yawmi alqiyamati ma tuqubbila minhum walahum AAathabun aleemun

The Aya says:
Indeed, if those who rejected had all what is in/on the earth and equal to it with it to ransom themselves off by it from the suffering of the day of Judgement, it will not accepted from them. And to them belongs painful suffering.

My personal note:
The Aya reminds us that what we have will not help us on the Day of Judgment. It is only what we do and the consequences of what we do that matters.

Translation of the transliterated words:


Inna: indeed
Allatheena: those who
Kafaroo: rejected (Allah and His message)/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
Law: if (with skepticism that it will happen)
Note: LAW is a skeptic conditional mainly indicating that what comes next is less likely or unlikely to happen.
Anna: that
Lahum: to them belongs
Ma: what
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.
Wamithlahu: and similar to it/ and equal to it
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. MITHLAHU is derived from the root M-TH-L and it means similitude or similar. MITHLA means similitude of or similar to. Conceptually, it can be understood in this sentence as equal addition to. HU means him and it points to all that is in/on the earth.

maAAahu: with him
liyaftadoo: in order to ransom themselves/ get themselves out of their predicament.
Note: LI means to or in order to. YAFTADOO is derived from the root F-D-Y and it means the paying of something in place of something important such as a human life. This is a form of ransom. It points to the importance of the function. YAFTADOO is an action that is being completed or will be completed. It means: the action of ransoming oneself or paying ransom for oneself is happening or will be happening by the subject (third person plural pointing to the rejectors).
Bihi: by him/ With himNote: 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 what they own that they offer for ransom.

Min: from
AAathabi: suffering of
Note: the root is 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. AAaTHABI means suffering of.
Yawmi: day of
Note: YAWMI is derived from the root Y-W-M and it means day. YAWMI means the day of.
Alqiyamati: the standing/ the rising
Note: the root is Q-W-M and it means standing upright. ALQIYAMATI is the standing upright or upright standing. This is a term that is used for the day of judgment because we all stand in front of GOD. YAWMI ALQIYAMATI is the judgment day.
Ma: not
Tuqubbila: was accepted/ will be 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 (ransom) happened by an undeclared subject. Although it has the feature of past tense, it is in the future tense because if follows a conditional statement and that is a feature of the Arabic grammar.

Minhum: from them
Walahum: and to them belongs
AAathabun: suffering
Note: the root is 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.
Aleemun: painful
Note: the root is Hamza-L-M and it means pain. ALEEMUN means painful.


Salaam all and have a great day.

Hussein

5:35

Salaam all,

This is 5:35



Salaam all,





Ya ayyuha allatheena amanoo ittaqoo Allaha waibtaghoo ilayhi alwaseelata wajahidoo fee sabeelihi laAAallakum tuflihoona

The Aya says:
Oh those who make themselves safe, act consciously of Allah including seek the means to closeness towards Him and exert effort in His path despite adversity, perhaps you will make yourselves succeed.

My personal note:
The term ALWASEELA is used in lots of intra-Islamic discussions. Linguistically, it is used as the means that brings one entity closer to another. In the context of our relationship with God, it is the means that brings us closer to God, mainly through our actions and worship and acting while conscious of God as well as working at overcoming adversity while moving in his path, which is the definition of the other important term which is Jihad.

The issue then comes into what is an acceptable WASEELA in Allah’s path and what is not. Clearly our actions as above are agreed upon Waseela, while there are other areas where WASEELA is questionable and other times when people claim WASEELA when it is closer to giving partners to God.

Translation of the transliterated words:


Ya ayyuha allatheena: O those who
Note: the three words used here are callings.
Amanoo: made themselves safe
Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.
Ittaqoo: act consciously of
Note: ITTAQOO is derived from the root W-Qaf-W and it means guarding or protecting. Since the best way to guard is through consciousness and action according to consciousness. ITTAQOO is a demand addressing a group of people. It means: make yourselves act consciously of.
Allaha: Allah

Waibtaghoo: and seek/ desire and act consciously of
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. IBTAGHOO is derived from the root B-GHain-Y or B-ghain-w and it means the young unripe fruit and the young animal. This is some of the concrete meaning. It does attain the meaning of something desirable or desire as well as something bad. Both may share that youth is desirable and youth is associated with immaturity and foolish actions. IBTAGHOO is an order or a request addressed to a group. It means: seek/ desire



Ilayhi: towards Him (Allah)
Alwaseelata: the means to closeness
Note: the root is W-S-L and it means what brings an entity closer to another. This conceptually can then be taken to mean what brings closer one person to another or to God and so on. ALWASEELA is the means that brings the person closer to Allah in this context.

Wajahidoo: and exert effort opposite adversity/ strive
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. JAHIDOO is derived from the root J-H-D and it means exerting effort. JAHIDOO is an order addressed to a group of people. It means: and or including/including exert effort despite adversity or opposite adversity, whether this adversity if internal or external, physical or otherwise.

Fee: in
Sabeelihi: his path
Note: the root is S-B-L and it means and it means flowing water from the falling rain from the sky to the flowing water in the river and so forth. This is the concrete and the other uses are related as in path, which allows the flow, to soft flowing hair and so forth. SABEELI is the flowing water or the path of. It takes the meaning of path or even the trip on the path. HI means him and it points to Allah

laAAallakum: perhaps
tuflihoona: succeed/ cause success
Note: the root is F-L-Ha and it means to plow the land. This is also considered as a cause for one to have the better harvest. TUFLIHOON is an action that is being completed or will be completed. This verb means literally, make yourselves cause better harvest. This, in turn means make yourselves succeed but also open the door for others to succeed.

Salaam all and have a great day.

Hussein

5:34

Salaam all,

This is 5:34
إِلاَّ الَّذِينَ تَابُواْ مِن قَبْلِ أَن تَقْدِرُواْ عَلَيْهِمْ فَاعْلَمُواْ أَنَّ اللّهَ غَفُورٌ رَّحِيمٌ
Illa allatheena taboo min qabli an taqdiroo AAalayhim faiAAlamoo anna Allaha ghafoorun raheemun

The Aya says:
Except those who repented from before you (plural) overpowered them, then know that Allah is indeed forgiving, merciful.

My personal note:
The Aya brings about the important exception to the rule of the previous Aya. It says that if the people in question repented and stopped their activities before the Muslims overpowered them, then the punishments of the previous Aya will not apply anymore.

The Aya ends up with emphasizing to us that Allah is protectively covering/forgiving and merciful. It is a subtle reminder to us to try to do the same. Of course, we can never grasp the great degree of forgiveness and mercy that Allah has bestowed on humanity despite it’s transgressions against Him. That is a great source of hope for the believers.

Translation of the transliterated words:
Illa: except/ if not
Allatheena: those who
Taboo: repented/ ultimately returned to Allah’s path
Note: the root is T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TABOO is an action that is completed. It means: the action of repentance or ultimate return (to God) happened by the subject (third person plural).
Min: from

Qabli: before
Note: 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. QABLI here is front in time and that is before of.
An; that
Taqdiroo: you (plural) become capable/ you become overpowering/ you impose limits
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. TAQDIROO is an action that is being completed or will be completed. It means: the action of capability or overpowering or imposing limits upon an object (third person plural) is happening or will be happening by the subject (second person plural).
AAalayhim: upon them
faiAAlamoo: then know/ know for fact
Note: Fa means then or therefore or so. iAALAMOO is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. iAALaMOO is an order or a request addressed to a group. It means: know or know for fact.
Anna: that indeed
Allaha: Allah
Ghafoorun: forgiving/ provider of protective cover/ protectively covering
Note: the root is GH-F-R and it means covering for protection. The concrete word is the helmet of the fighter. GHAFOORUN is the one that covers to protect. This, in turn means protection from committing the sin and protection from the consequences of sin, which also means forgiving
Raheemun: Merciful
Note: the root is R-Ha-M and it means womb in concrete. This term is used to mean mercy and all the good that the womb provides. RAHEEM is the one with the womb-like mercy.

Salaam all and have a great day.

Hussein

5:33

Salaam all,

This is 5:33
إِنَّمَا جَزَاء الَّذِينَ يُحَارِبُونَ اللّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا أَن يُقَتَّلُواْ أَوْ يُصَلَّبُواْ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلافٍ أَوْ يُنفَوْاْ مِنَ الأَرْضِ ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ
Innama jazao allatheena yuhariboona Allaha warasoolahu wayasAAawna fee alardi fasadan an yuqattaloo aw yusallaboo aw tuqattaAAa aydeehim waarjuluhum min khilafin aw yunfaw mina alardi thalika lahum khizyun fee alddunya walahum fee alakhirati AAathabun AAatheemun

The Aya says:
The payback for those who wage war against Allah and his envoy including working intently on corruption in the land is not other than they be killed or crucified or their limbs amputated on alternate sides or they be exiled from the land. This, to them is humiliation in this life and to them belongs great suffering in the next life.

My personal note:

This Aya is of great importance because it carries many meanings and potential meanings as well as potential for misunderstanding and abuse.

The term YUHARIBOONA which is translated as waging war, it s a term that can encompass war in the violent and physical sense but it can still encompass a non violent form of war.
The Aya covers any group of people who threaten the safety of Islam or Muslims. The narrow understanding is mainly for the highway robbers and attackers who may steal money from the people or even kill them. The scholars refer those people to the most severe punishment including crucifixion and amputation of the limbs on alternate ends. This is provided that they did not repent before the Muslims take hold of them. If they repented before then they should be let go free.

The less severe forms of the punishment can apply therefore to crimes that are different from the above but that are considered threatening to the safety of the Muslims, the Muslim state or Islam. One fears that such an interpretation gives a wide leeway to someone to persecute and kill lots of people. The answer to that point is that the Muslim ruler is obligated to limit himself to what the prophet (pbuh) had ordered or implemented himself within this general area, but cannot go further or beyond what the prophet had done. This also provides the ruler with binding guidance as to which of the above options to use for which kinds of categories of infractions that are covered by the Aya.

The term yunfaw min alardi is translated as “expelled or exiled from the land”. This term can include exile but it also can include jail as a form of exile. Basically, it encompasses any act that separates the person from the public.

The fourth point is that, although the order in the Aya is to the generality of Muslims, the understanding of the consensus of the early muslims and later muslim scholars is that the implementation is only through the Muslim soverign ruler and not through a mob kind of mentality nor does it give a right to a group to implement it on it’s own without the ruler’s expressed orders unless they acted in self defense.

Translation of the transliterated words:
Innama: it is not but/ it is restricted except for/ there is not other but
Note: this statement indicates that what is coming next does not happen except in one situation.
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.
Allatheena: those who

Yuhariboona: wage war/ attack what is cherished/ work on eliminating peace
Note: the root is HA-R-B and it means war or lack of peace. Some concrete uses of the words are: the money of the person, the best room or most secure room in the house and so on. The concept is about lack of peace and about threatening what is cherished. So HARB does not have to be only violent but it is potentially violent. YUHARIBOONA is an action that is being completed or will be completed. It means: the action of waging war in an interactive manner or attacking what is cherished against the object (Allah WARASULOOAHU= Allah and his messenger) is happening or will be happening by the subject (third person plural)
Allaha: Allah
warasoolahu: and His messenger/ envoy
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. RASOOLA 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. RASOOLA means envoy or messenger of. HI means Him and it points to Allah.

wayasAAawna: including they work intently
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. YASAAaWNA is derived from the root S-Ain-Y and it means moving intently or in physical activity. Conceptually, it means the moving rapidly because of limitations of time, it also means work intently to reach a goal or walking in a hurried manner. The cotnext determines which usage applies. YASAAaWNA is an action that is being completed or will be comepleted. It means: the action of working intently to reach a goal is happening by the subject (third person plural)
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.
fasadan: corruption/ damage/ harm/ injury
Note: the root is F-S-D and it means damage and rot, as in the food that was damaged and so forth. FASADAN is damage or harm or injury and corruption and all those things to lead to harm.
An: that
Yuqattaloo: they should be killed/ mortally injured
Note: the root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. YUQATTALOO is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (third person plural) is happening or going to happen by an undeclared subject. There is stress in this verb.

Aw: or
Yusallaboo: they be indeed crucified
Note: The root is Sad-L-B and it means the back bone in concrete. This is then used conceptually to point to something hard and standing straight and strong. The Arabic word for cross, Saleeb is derived from it as well, because it stands on a standing upright beam. YUSALLABOO is an action that is being completed or will be completed. It means: the action of Crucifying is happening or will be happening, with stress, by an undeclared subject to the object (third person singular plural).
Aw: or
tuqattaAAa: be cut
Note: TUQATTaAAa is derived from the root Qaf-TTa-Ain and it means cutting as a conceptual meaning which can be very concrete or differently. In this sentence, it is used more to mean make go away or disappear. TUQATTaAAa is an action that is being completed or will be completed. It means: the action of cutting is happening or will be happening by an undeclared subject on the object (aydeehim waarjuluhum= their hands and legs) that is coming up.

Aydeehim: their hands/ their arms
Note: AYDEEHIM is derived from the root Y-D and it means hand or arm. It is also used conceptually for anything that shares features or functions of hands or the upper arm. AYDEE means hands of. HIM means them.

Waarjuluhum: and their feet/legs
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. ARJULUHUM is derived from the root R-J-L and it means legs or feet. 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. ARJULU means feet or legs of. HUM means them.
Min: from
Khilafin: opposite ends/alternate ends
Note: the root is KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. KHILAF is the process of putting one entity behind another in time or place or thought or otherwise. In this context, it talks limbs on opposite ends as in right arm and left leg or the opposite to that.
Aw: or
Yunfaw: they be exiled/ expelled
Note: the root is N-F-Y and it means in one concrete usage: when the hair had fallen from the head and is gone. Conceptually, it is used for rejection of an antity or denying it or expelling someone from somewhere and so on. YUNFAW is an action that is being completed or will be completed. It means: the action of exiling or expelling is happening or will be happening by an undeclared subject to the object (third person plural). The expelling can be through jail or exiling outside of the territory.
mina: from
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.
Thalika: that
Lahum: to them
Khizyun: humiliation/ embarrassment
Note: the root is KH-Z-Y and it means being overpowered, emabarrassed or humiliated. KHIZYUN means humiliation.
Fee: in
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.

Walahum: and to them belongs/ and to them
Fee: in
Alakhirati: the next life
Note: ALAKHIRATI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
AAathabun: suffering
Note: the root is 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.
AAatheemun: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.

Salaam all and have a great day.

Hussein

5:32

Salaam all,

This is 5:32
مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاء تْهُمْ رُسُلُنَا بِالبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَلِكَ فِي الأَرْضِ لَمُسْرِفُونَ
Min ajli thalika katabna AAala banee israeela annahu man qatala nafsan bighayri nafsin aw fasadin fee alardi fakaannama qatala alnnasa jameeAAan waman ahyaha fakaannama ahya alnnasa jameeAAan walaqad jaa thum rusuluna bialbayyinati thumma inna katheeran minhum baAAda thalika fee alardi lamusrifoona

The Aya says:
Because of that, WE have written upon the Children of Israel that whoever kills a self for other than a self or corruption in the earth then as if he killed all the people. And who ever revived a self then as if he revived all the people. And their envoys came to them with the clarifiers then many amongst them after that are indeed wasteful in the land.

My personal note:
This Aya carries many important points that need to be addressed:
1- It mentions that Allah mandated upon the children of Israel. This means that the order was sent to the people before us but it also reiterates that it is binding upon us, the followers of Muhammad (pbuh).

2- The Aya brings two exceptions to the rule. They are the “self for other than self”. This means that a person who kills another person falls under this exception. The other is the term “Fasad fee Al Ard”. This term is translated as corruption or damage or harm in the land. This term is a little vague and one can argue that it can be used to justify any killing. The answer to this kind of argument is that one cannot claim any act as “fasad fee alard justifying killing of another person” unless there is clear, authentic unambiguous ruling from Allah or His messenger.

3- The term Musrifoona points to the people who waste their resources for the wrong or not useful things. In this sense, it could be pointing to people who have received a great message from God but did not utilize it, utilized it for wrong and misguided ways and so on.

Translation of the transliterated words:
Min: of/ from
Ajli: consequence of
Note: the root is Hamza-J-L and it means end of an entity. This entity can be time or place or anything that is determined by the sentence. In this context, the end carries the meaning of the consequence that came from this end and so on. AJLI means consequence of.
Thalika: that
Note: Min AJLI THALIKA together carries the meaning of “Because of that”.
Katabna: We wrote/ mandated/ decreed
Note: the root is K-T-B and it means putting together of things or beings and so forth. It is understood as writing because writing is the putting together of letters, words and ideas. KATABNA is an action that is completed. It means: writing happened by the subject (third person plural 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. In this context it carries the decree as a meaning.

AAala; upon
Banee: children of
Note: the root is B-N-Y and it means building and it also mean son or child. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son. BANEE means children of.
Israeela: Israel/Jacob
Annahu: that
Man; Whoever/ whomever
Qatala: killed/ murdered/ fatally injured
Note: QATALA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATALA is an action that is complete4d. It means: the action of killing or fatally injuring the object (NAFSAN=self) happened by the subject (third person singular).

Nafsan: a human life/ a self
Note: NAFSAN 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. NAFSAN means self and in this context it points to life of a human being.
Bighayri: by other than
Nafsin: a human life/ a self
Note: NAFSIN is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSIN means self and in this context it points to life of a human being.

Aw: or
Fasadin: corruption/ damage/ harm/ injury
Note: the root is F-S-D and it means damage and rot, as in the food that was damaged and so forth. FASADIN is damage or harm or injury and corruption and all those things to lead to harm.
Fee: in
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.
Fakaannama: then as if
Qatala: he killed/ murdered/ fatally injured
Note: QATALA is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATALA is an action that is complete4d. It means: the action of killing or fatally injuring the object (NAFSAN=self) happened by the subject (third person singular).

Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
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.
Waman: and whomever
Ahyaha: made her live / revived it/ saved her life
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. AHYAHA is an action that is completed. It means: the action of making the object (HA=her and it points to NAFS=self) live happened by the subject (third person singular). In this context, it takes the meaning of saving a life or reviving it.

Fakaannama: So as if
Ahya; He saved life of/ he revived
Note: the root is Ha-Y-W and it means life or movement. The two are related since movement is a sign of life to the Arabs. Conceptually, the term can take other meanings including greetings and shyness as well according to the context. The relationship is that Arabs before Islam used to greet each other by wishing a good and long life. In here, it takes the meaning of greetings. AHYA is an action that is completed. It means: the action of making the object (ALNNASA= the people) live happened by the subject (third person singular). In this context, it takes the meaning of saving a life or reviving it.

Alnnasa: the people/ the society
Note: ALNNAS is derived from the root Hamza-N-S and it means socializing. ALNNAS are the society/the people.
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.
Walaqad: and certainly
jaa thum: came to them
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 THUM 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 plural) to the object (HUM= them).

Rusuluna: our envoys/ messengers
Note: RUSULUNA 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. RUSULU means messengers or envoys and is the plural of Rasul who is the one that is sent and is used to mean the messenger or envoy because he was sent by the sender to the receiver. RUSULUNA means our envoys or our messengers.

Bialbayyinati: with the clarifiers/ the self clarifying matters
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. ALBAYYINATI is derived from 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. ALBAYYINATI means literally the entities that clarify or that are self evidently clear
Thumma; then
Note: this is a sequence in whatever shape the sequence takes place, as in time, space and other matters. It also does not necessarily point to immediate sequence so it allows a little breathing between the actions which is different from FA when used as a sequence since the FA reveals immediate sequence.
Inna: indeed
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.

Minhum: from them/ amongst them
baAAda: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADA here means: after.
Thalika: that

Fee: in
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.
Lamusrifoona: indeed inappropriately wasteful
Note: the root is S-R-F and it means in concrete the throwing of the water without watering a tree or watering an animal. Conceptually, it is used for inappropriate expenditure or too much expenditure, since that is inappropriate. Basically it carries the concept of wasteful spending of resources and energy for the wrong cause and so on. LAMUSRIFOONA are the inappropriately wasteful with stress.

Salaam all and have a great day.

Hussein

5:31

Salaam all,

This is 5:31
فَبَعَثَ اللّهُ غُرَابًا يَبْحَثُ فِي الأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءةَ أَخِيهِ قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـذَا الْغُرَابِ فَأُوَارِيَ سَوْءةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ
FabaAAatha Allahu ghuraban yabhathu fee alardi liyuriyahu kayfa yuwaree sawata akheehi qala ya waylata aAAajaztu an akoona mithla hatha alghurabi faowariya sawata akhee faasbaha mina alnnadimeena

The Aya says:
So, Allah sent a crow digging in the earth in order to show him how to cover his brother’s private area. He said: O my sadness. Did I fail to be like that crow so I cover my brother’s private area? So he became amongst the regretful/ the regretting people.

My personal note:
This Aya brings to us the issue that Allah sends to us messages in the simplest forms if we pay attention and be conscious to what happens around us.

Translation of the transliterated words:

FabaAAatha: So He sent
Note: FA means so or therefore or then. BaAAaTHA is derived from the root B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. BaAATHA is an action that is completed. It means: the action of sending happened by the subject (first person singular pointing to God).
Allahu: Allah
Ghuraban: a Crow
Note: the word Ghurab means Crow. The root is GHain-R-B and it imeans: the setting sun. Conceptually, it takes then many meanings as in strangeness, moving out of home, unknown, and may be darkness because darkness follows the setting of the sun. This may be the relationship between Crow and the setting of the sun.
Yabhathu: searching/ digging
Note: the root is B-Ha-TH and it means in concrete searching in the dirt for something or to reach an aim. As a concept, it is taken for any search or any digging and manipulation of the earth. YABHATHU is an action that is being completed or will be completed. It means: the action of digging or searching is happening by the subject (third person singular).
Fee: in/ on
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.

Liyuriyahu: to show him/ in order to show him
Note: LI means to or in order to. YURIYAHU is derived from the root R-Hamza-Y and it means viewing or seeing. YURIYAHU is an action that is being completed or will be completed. It means: the action of making the object (HU=him and pointing to the murderer) see is happening or will be happening by the subject (third person singular pointing to the crow).

Kayfa: how
Yuwaree: he covers/ hides
Note: the root is W-R-W or W-R-Y and it means to be under/behind the skin. The concrete word is WARY and it means abscess in the inside of the body. The word has a conceptual meaning of something hidden or covered and so on so that it is not clearly apparent to be seen right away. YUWAREE is an action that is being completed or will be completed. It means: the action of covering or hiding the object (SAWATA AKHEEHI= his brother’s privates) is happening or will be happening by the subject (third person singular) in an interactive manner. The interactive manner is the issue of working with the privates and the earth and so on.

Sawata: private part of/vulnerable part of
Note: the root is S-Y-Hamza or S-W-HAMZA and it means hated word or deed. It can also conceptually mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAWATA in this context points to the part of the body that is embarrassing to reveal.
Akheehi: his brother
Note: the root is Hamza-KH and it means brother. AKHEE means brother of. HI means him

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.
Ya: O
Waylata: my suffering/ sadness
Note: the root is W-Y-L and it means sadness and suffering and embarrassment. WAYLATA means my sadness/ suffering and so on. It is a term to be used when something bad is happening.
aAAajaztu: did I fail?/ Did I push away
Note: the root is Ain-Z-J and it means push away. In concrete it is used for pushing the dirt away and so on. Conceptually, it is used for inability or failure as well as for pushing away. aAAaZAJTU is a question mark: Did I fail? Push away?
An: that
Akoona: I happen to be / I be
Note: AKOONA is derived from the root K-W-N and it means being. AKOONA 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 (first person singular). It therefore means: I be.

Mithla: similar/like
Note: the root M-TH-L and it means similitude or similar. MITHLA means similitude of or similar to. Conceptually, it can also be understood as the example of or equal to.

Hatha: this
Alghurabi: the crow
Note: the word Ghurab means Crow. The root is GHain-R-B and it imeans: the setting sun. Conceptually, it takes then many meanings as in strangeness, moving out of home, unknown, and may be darkness because darkness follows the setting of the sun. This may be the relationship between Crow and the setting of the sun.

Faowariya: So I bury/ hide/cover
Note: Fa means therefore or so or then. OWARIYA is derived from the root W-R-W or W-R-Y and it means to be under/behind the skin. The concrete word is WARY and it means abscess in the inside of the body. The word has a conceptual meaning of something hidden or covered and so on so that it is not clearly apparent to be seen right away. OWARIYA is an action that is being completed or will be completed. It means: the action of covering or hiding the object (SAWATA AKHEE= my brother’s privates) is happening or will be happening by the subject (first person singular) in an interactive manner. The interactive manner is the issue of working with the privates and the earth and so on.

Sawata: private part of/vulnerable part of
Note: the root is S-Y-Hamza or S-W-HAMZA and it means hated word or deed. It can also conceptually mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about. SAWATA in this context points to the part of the body that is embarrassing to reveal.
Akhee: my brother
Note: the root is Hamza-KH and it means brother. AKHEE means brother of mine.
Faasbaha: then he became
Note: FA means therefore or so or then. ASBAHA is derived from the root Sad-B-Ha and it means coming of the morning in concrete. The term can also mean become. On a conceptual level, the two meanings are related since the night becomes day and so forth. ASBAHA is a completed action. It means: the action of becoming happened by the subject (third person singular) to the subject.
Mina: from/ amongst
Alnnadimeena: the regretful
Note: the root is N-D-M and it takes the meaning of regret or feeling sorry for something that the person had done. One concrete derivative of the root is NADEEM and that is the companion when drinking alcohol. The relatioinship with regret could then be that regret is often a companion to drinking alcohol and so on. ALNNADIMEENA are the regretful people.

Salaam all and have a great day.

Hussein

5:30

Salaam all,

This is 5:30
فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ
FatawwaAAat lahu nafsuhu qatla akheehi faqatalahu faasbaha mina alkhasireena

The aya says:
So his self made killing his brother agreeable to him, then he killed him. So he became amongst the losers.

My personal note:
There is a contrast here between the sin of the father Adam who ate from the tree upon the suggestion of Satan and this sin where it was the self that made it acceptable and agreeable.

This serves as a reminder that we need to keep close consciousness of our own selves because it can make bad things look more agreeable.

Translation of the transliterated words:
FatawwaAAat: she made it acceptable/ she made it agreeable
Note: FA means therefore or so or then. TAWWAAAaT is derived from the root is TTa-W-Ain and it means willing compliance or obeying willingly. TAWWaAAaT is an action that is completed. It means: the subject (third person singular feminine pointing to NAFSUHU= his self) made the object (killing the brother) willingly compliable. This in turn takes the meaning of making it acceptable or desirable.
Lahu: to him
Nafsuhu: his self
Note: NAFSUHU 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. NAFSU means self of. HU means him.

Qatla: killing/ fatally injuring/murdering
Note: the root is Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATLA is the action of killing or murdering or fatally injuring
Akheehi: his brother
Note: the root is Hamza-KH and it means brother. AKHEE means brother of. HI means him
Faqatalahu: so he killed him/ fatally injured him/ murdered him
Note: FA means therefore or so or then. QATALAHU is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. QATALAHU is an action that is complete4d. It means: the action of killing or fatally injuring the object (HU= him) happened by the subject (third person singular).

Faasbaha: then he became
Note: FA means therefore or so or then. ASBAHA is derived from the root Sad-B-Ha and it means coming of the morning in concrete. The term can also mean become. On a conceptual level, the two meanings are related since the night becomes day and so forth. ASBAHA is a completed action. It means: the action of becoming happened by the subject (third person singular) to the subject.
Mina: from/ amongst
Alkhasireena: the losers
Note: the root is KH-S-R and it means to lose. ALKHASIREEN means the losers.

Salaam all and have a great day.

Hussein