5:98

Salaam all,

IAAlamoo anna Allaha shadeedu alAAiqabi waanna Allaha ghafoorun raheemun

The Aya says:
Know (addressed to a group) that Allah is severe in the punishment and that He is forgiving, Merciful.

My personal note:
This Aya brings balance. It is aimed for people not to forget that God does punish and punishes hard, but it is also aimed at those who forget that Allah does forgive and is Merciful.

The aim is not to take God for granted and also never to lose hope in his Mercy and forgiveness. It is also a message to avoid working against God’s ordinances to the best of our abilities, and an encouragement for us to do things that put us under His protective cover and Mercy. This is done through sincerity to God in our intentions, and consciousness of God in our actions.

Translation of the transliterated words:
IAAlamoo: know/ know for fact
Note: 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
Shadeedu: hard in/ tight in/ severe in
Note: The root is SH-D-D and it means tightening the rope for the action and tight for the description. Conceptually, The “tight” can also extend the meaning to hard and strong and so forth. SHADEEDU means tight in or hard in or severe in.

alAAiqabi: the punishment/ the consequence
Note: the root is Ain-Qaf-B and it means back of foot. This is the concrete meaning and it is used to mean end, back or behind including the consequence of a person’s action and it can also mean obstacle. ALAAiQABI here is the consequence and in this context, it is pointing to punishment as a consequence of our bad actions.
Waanna: and that
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

5:97

Salaam all,


JaAAala Allahu alkaAAbata albayta alharama qiyaman lilnnasi waalshshahra alharama waalhadya waalqalaida thalika litaAAlamoo anna Allaha yaAAlamu ma fee alssamawati wama fee alardi waanna Allaha bikulli shayin AAaleemun

The Aya says:
Allah made, Al KaAABA, the forbidden to violate shelter standing upright for the people, and the forbidden to violate month and the gift and the necklaced. That is in order that you (plural) know for fact that Allah knows what is in the heavens and what is in the earth and that Allah, in every entity knowing.

My personal note:
The term Qiyaman means standing upright. This term covers the meaning that the entity stands upright as in present and strong and well maintained and it also covers the meaning that it helps others stand upright as in the people as suggested by the sentence. So, it covers two things at the same time. This suggests that the house as well as the months that are forbidden to violate and the rituals that are associated with them are important for our standing upright from a religious/spiritual standpoint and also other standpoints.

The Aya also ends up with the term “That is in order that you know that Allah knows what is the in heavens and the earth---“. This hints at a subtle reminder this rule carries a great insight into our own selves and the environment that we live in and when we experience it, we recognize this deep knowledge and insight of Allah into us as well as every thing that is in existence.

Certainly, for those who visit those places, they experience something that is very deep and difficult to explain, but it calls them back again.

Translation of the transliterated words:
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 (ALKAAaBA) into another object (QIYAMAN= standing upright) happened by the subject (first person singular pointing to Allah).
Allahu: Allah
alkaAAbata: the KaAABA
Note: the root is K-Ain-B and in concrete it points to the ankle or the two bones that protrude at the ankle. It is then conceptually used for any three dimensional or cubic entity. ALKaAABATA means literally the cubic structure that you know. This in turn is the KaAABA.

Albayta: the house/ the shelter
Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house. ALBAYTA is the house or the shelter.
Alharama: the forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. ALHARAMA means: the entity that is forbidden to violate.

Qiyaman: standing upright
Note: the root is Q-W-M and it means standing upright. QIYAMAN means standing upright or upright standing.
Lilnnasi: to the people/ society
Note: LI means to. ALNNASI is derived from the root the root is Hamza-N-S and it means socializing. ALNNASI are the society or the people.
waalshshahra: and the month
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. ALSHSHAHRA is derived from the root SH-H-R and it means the appearing moon. The concrete means known or apparent because it appears as clearly as the moon. It is also used to mean month, because the month corresponds with the appearing moon, it starts with the moon when it appears and the new month comes with the reappearance of the new moon. ALSHSHAHRA means the month.

Alharama: the forbidden to violate
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. ALHARAMA means: the entity that is forbidden to violate.

waalhadya: and the gift/ the offering/ including the gift or offering
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. ALHADYA 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. ALHADYA is the gift or offering.
waalqalaida: and the neck-laced
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. ALQALAIDA is derived from the root Qaf-L-D and it means when one bends the two ends of the straight line so they meet each other. This is then used for necklace or bracelet and so on. The term is also used conceptually whenever a person brings things together in one place, as in water in a container and so on. ALQALAIDA are the entities that were dressed with a necklace. This includes some of the animals that were dressed with a necklace as a sign of them becoming offerings as well as people dressed with a necklace from Mecca as a sign to help them have safe passage.

Thalika: that
litaAAlamoo: in order that you (plural) know/ learn/ know for fact
Note: Li means to or in order to. TaAALAMOO is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. TaAALAMOO is an action that is being completed or will be completed. It means: the action of knowing is happening or will be happening by the subject (second person plural).

Anna: that
Allaha: Allah
yaAAlamu: Knows/ knows for fact
Note: YaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (ma=what) for fact is happening or will be happening by the subject (first person singular pointing to Allah).
Ma: what
Fee: in
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.
Wama: and what
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.
Waanna: and that
Allaha: Allah
Bikulli: by every/ by each/ in every
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. 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. In this context, it points to action and emphasis of the action.
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.
AAaleemun: knowledgeable. knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. AAaLEEM is the one that is very knowledgeable

Salaam all and have a great day.

Hussein

5:96

Salaam all,


Ohilla lakum saydu albahri wataAAamuhu mataAAan lakum walilssayyarati wahurrima AAalaykum saydu albarri ma dumtum huruman waittaqoo Allaha allathee ilayhi tuhsharoona

The Aya says:
Was made permitted for you (plural) hunt of the sea/ body of water including his food, fulfillment of needs for you and for the passing by. And was forbidden upon you hunt of the land as long as you maintain Ihram. And act consciously of Allah, towards whom you will be gathered.

My personal note:
This aya gives more detail to the previous ones in the fact that it takes out of the prohibition of (HUNT) the catch of the sea or any body of water. So, it details that the prohibition covers mainly the hunting on dry land rather than what is in the water.

The aya does not give the intent of this differentiation. One reason may be that one is more likely to be stranded in the sea and needing to eat from what they can catch there but the likelihood of being stranded on land is not as great and not as dangerous and Allah knows best.

The Aya ends up in reminding us that it is the consciousness of Allah that should keep us upon the path wherever we are.

Translation of the transliterated words:
Ohilla: was permitted/ enjoined
Note: OHILLA is derived from the root Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. OHILLA is an action that is completed. It means: the action of making the object (ALTTAYYIBATU= the good) permitted or enjoined happened by an undeclared subject.
Lakum: to you (plural)/ for you
Saydu: hunting of/ Hunt of
Note: the root is Sad-Y-D and it means catching what does not belong to anyone. This is then taken for mostly hunting. ASAYDU means hunt of in this context.

Albahri: The Sea/ the body of water

Note: the root is B-Ha-R and it means big water. It is used to mean the sea or any big body of water.
wataAAamuhu: including his food
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. TaAAaMU is derived from the root TTa-Ain-M and it means anything that is eaten or put in the mouth. TaAAaMU is feeding of or food of. in this context it takes the meaning of food that is collected in. HU means him and it points to the sea or the water in general.

mataAAan: tools to goals of/ matters/ fulfillment of needs
Note: the root M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. MATaAAaN is the action of reaching the goals, or the tools of reaching the goals or anything in that process, or any combinations of the three. In this context, I chose fulfillment of needs.
Lakum: to you (plural)/ for you

Walilssayyarati: and to the passing travelers/ including the passing travelers
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. LI means to or for. ILSAYYARATI is derived from the root S-Y-R and it means passage as in passage through place or time or any other plane of thought. SAYYARATI are the groups that are passing or travelling together whether it is a caravan or some other category.

Wahurrima: and was made forbidden
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. HURRIMA is derived from the root Ha-R-M and it means “forbidding and forbidden to violate”. HURRIMAT is an action that is completed. It means: the action of making the object (the following things) forbidden happened by an undeclared subject, but is understood to God.
AAalaykumu: upon you (plural)
Saydu: hunting of/ Hunt of
Note: the root is Sad-Y-D and it means catching what does not belong to anyone. This is then taken for mostly hunting. ASAYDU means hunt of in this context.

Albarri: the land/ the firm ground
Note: the root is B-R-R and it means solid land or firm ground. This is the concrete meaning and the abstract is related to it as in firm grounding or the good landing because the word is associated with goodness as a process to goodness and the achievement of goodness. ALBARRI is the firm ground or the land as opposed to the sea.
ma dumtum: as long as you remained/ as long as you maintained
Note: MA in this context means as long as. DUMTUM is derived from the root 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. DUMTUM is an action that is completed. It means: the action of maintaining another action (HURUM= state of Ihram) happened by the subject (second person plural).

huruman: in Ihram/ in a state of ritually not violating.
Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. HURUM means: in a state of non violating. This term is used specifically for the time of pilgrimage when people are in a state of ritually not violating certain principles and actions.
Waittaqoo: 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 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
Allathee: the one who
Ilayhi: to Him/ towards Him
Tuhsharoona: you (plural) will be gathered
Note: the root is Ha-SH-R and it means gathering. One concrete meaning of the word is small creatures of the land as the insects. The relationship is the fact that they gather in big numbers in one place as to eat and so forth. TUHSHAROON is an action that is being completed or will be completed. It means: the action of gathering the object (second person plural) in one place is going to be made to happen by an undeclared subject.


Salaam all and have a great day.

Hussein

5:95

Salaam all,


Ya ayyuha allatheena amanoo la taqtuloo alssayda waantum hurumun waman qatalahu minkum mutaAAammidan fajazaon mithlu ma qatala mina alnnaAAami yahkumu bihi thawa AAadlin minkum hadyan baligha alkaAAbati aw kaffaratun taAAamu masakeena aw AAadlu thalika siyaman liyathooqa wabala amrihi AAafa Allahu AAamma salafa waman AAada fayantaqimu Allahu minhu waAllahu AAazeezun thoo intiqamin

The Aya says:
O you who made themselves safe, do not kill the hunt while you are in Ihram, and whoever kills him (the hunt) amongst you intentionally then pay back is similar to what he killed from the domestic animals judged by two persons of equitability from amongst you, a gift reaching the Kaaba. Or an atonement, feeding resource-less people or exchange for that fasting, in order to taste consequence of his matter. Allah erased what passed, and whoever returned then Allah will punish him in payback and Allah is dominantly strong one of punishing payback.

My personal note:
The aya ends with two terms. The first is Azizun which has been translated as dominantly strong or resistant to pressure. The second is THOO INTIQAM which I translated as one of punishing payback.

It is important to note that the term AZIZ is given to Allah as an attribute that is always characteristic of God and with which Allah defines Himself. The other term is THOO INTIQAM which I translated as one of punishing payback. However, this other is started with the term THOO which signifies that He has it yet He does not necessarily define Himself by it. This means that while it is possible for Allah to exact punishment as payback and He has the right and the capability of doing it, yet He also leaves open the possibility of not exacting punishing payback. Indeed Allah is much more forgiving to all humanity than we can imagine. He exacts the punishing payback to those who deserve it in the minority rather than the majority of cases.

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.

la taqtuloo: do not kill/ do not fatally injure
Note: LA is for negating what comes next. In this instance it is an order not to do the action that follows. TAQTULOO is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. TAQTULOO is an action that is happening or will be happening. It means: the action of killing or fatally injuring the object (ALSSAYDA= the hunt) is going to happen by the subject (second person plural). The fact that it is preceded by the LA makes an order not to kill.

Alssayda: the hunt
Note: the root is Sad-Y-D and it means catching what does not belong to anyone. This is then taken for mostly hunting. ALSSAYDA means the hunting in this context.
Waantum: while you (plural)
Hurumun: in a state of Ihram/ in a state of forbidding violation/ in a state of ritually not violating. Note: the root is Ha-R-M and it means “forbidding and forbidden to violate”. HURUM means: in a state of non violating. This term is used specifically for the time of pilgrimage when people are in a state of ritually not violating certain principles and actions.


Waman: and whoever
Qatalahu: killed him/ fatally injured him (the hunt)
Note: 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 pointing to the hunt) happened by the subject (third person singular).
Minkum: amongst you
mutaAAammidan: intentionally/ with persistence/ deliberately
Note: The root is Ain-M-D and it means in concrete the column that supports the walls and the roof of the house. Conceptually, it takes the meaning of sustaining and persistence and deliberate action since one cannot support the roof of the house except through deliberately building the supporting columns. In this context, the term MUTaAAaMMIDAN takes the meaning of intentionality and deliberate action.

fajazaon: then compensation/ pay back/compensation for action
Note: Fa means then or so or therefore. JAZAON is derived from the root J-Z Y and it means compensation for action that can be good or bad. JAZAON is compensation
Mithlu: similar to
Note: the root M-TH-L and it means similitude or similar. MITHLU means similitude of or similar to. Conceptually, it can also be understood as the example of or equal to.

Ma: what
Qatala: he killed
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 (MA= what) happened by the subject (third person singular).

Mina: of/ from
alnnaAAami: the domesticated animals/ the soft animals
Note: the root is N-Ain-M and it means soft in the concrete sense. In abstract, it means anything that can be understood as soft as in soft to touch and soft in treatment and soft life as in a life that does not have much hardship. ALNNaAAaMI are the soft animals and that includes all predominantly herbivorous animals whether domestic or otherwise.

yahkumu: he/they rules/ judges/ steers
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 possible using the best tools of knowledge, compassion, justice and mercy, and that is wisdom. YAHKUMU is an action that is being completed or will be completed. It means: the action of ruling or judging is happening by the subject (third person singular or plural).

Bihi: by him/ With him
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 animal that is being offered.
Thawa: two of
AAadlin: justice/ uprightness
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. AAaDL means justice or uprightness and so on.

Minkum: from amongst you (plura)
Hadyan: gift/ offering
Note: the root is 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. HADYAN is the gift or offering.
Baligha: reaching
Note: the root is B-L-GHain and it means in concrete a child that became adult and therefore reached maturity. Conceptually, it is used for language that is mature and clear as well as for anything that reached it’s intended design and destination. BALIGHA means reaching destination and the destination is what is next.
alkaAAbati: the KaAABA
aw: or
Kaffaratun: atonement
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. KAFFARATUN means the action that makes the bad deed buried and null and void, and it is used for atonement.
taAAamu: feeding of
Note: TaAAaMU is derived from the root TTa-Ain-M and it means anything that is eaten or put in the mouth. TaAAaMU is feeding of or food of. in this context it takes the meaning of feeding.

Masakeena: very poor/ resource-less
Note: MASAKEEN the root is S-K-N and it means Ashes which is the product of the end of the fire. The conceptual meaning has many forms and it means rest or lack of movement, but it also means the lack of energy or running out of energy. MASAKEEN are the persons that do not have energy or ability to maneuver. This is used for the poor who have no ability to move out of that situation.
Aw: or
AAadlu: equitable to
Note: the root is AIN-D-L and it means just or straightforward or straight without bends. Conceptually it is used to point to justice or equitable exchange and straightforward dealings. AAaDLU means equitable and in this context it is pointing to something equitable to feeding the masakeen.

Thalika: that
Siyaman: fasting/ abstaining
Note: SIYAMAN is derived from the root Sad-Y-M and it means abstinence or abstaining. This includes any form of abstaining including food, drink, speech and so forth. The word is used to mean fasting during the month of Ramadan but this should include other forms of abstaining to maintain the spirituality of the person. SIYAMAN is the abstaining practice or the abstinence and that includes the fasting.

Liyathooqa: in order that he tastes
Note: LI means to or in order to. YATHOOQA is derived from the root TH-W-Qaf and it means taste in all it’s aspects. In a conceptual fashion, it is the sensation. YATHOOQA is an action that is being completed or will be completed. It means: the action of tasting is happening or will be happening by the subject (third person singular).

Wabala: tough consequence of/ hard hit of
Note: the root is W-B-L and it means heavy rain. Conceptually, it is used for any hard hit of any kind whether rain or any entity. WABALA means the hard hit of or the tough consequence of.
Amrihi: his implementation/ his matter
Note: The root is Hamza-M-R and it means ordering something and the implementation of it. Sometimes it attains the implementation part or matter as in personal matter and so forth, and at times it is the order and implementation of the order, depending on the situation in the sentence. AMRI in this context means an implementation of a decision and something like that. Hi means his.

AAafa: He erased/ He forgave/ he rendered unaccountable
Note: the root is 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. In this context, it points to not being accountable anymore to what happened. AAafa is an action that is completed. It means: the action of erasing the accountability of the object (AAaMMA SALAF= what happened) happened by the subject (third person singular pointing to Allah).
Allahu: Allah
AAamma: from what
Salafa: passed
Note: the root is S-L-F and it means something passed or someone passed. Basically, it means something that already occurred and happened. SALAFA is an action that is derived from the root and that happened. It means: the passing happened by the subject (third person singular pointing to MA=what)
Waman: and whoever
AAada: returns /repeated
Note: the root is Ain-W-D and it means repeat. It can also mean return since the return is a repetition of previous position. AAaDA is an action that is completed that is derived from the root. It means: the action of repetition or return happened by the subject (third person singular)

Fayantaqimu: So He deservedly punishes / pays back with punishment/ takes revenge
Note: FA means then or therefore or so. YANTAQIMU is derived from the root N-Qaf-M and it means pay back for bad actions or words with punishment. YANTAQIMU is an action that is being completed or will be completed. It means: the action of payback in the form of punishment is happening or will be happening by the subject (third person singular).

Allahu: Allah
Minhu: from him (the guilty individual)
waAllahu: And Allah/ while 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.
Thoo: one of
Intiqamin: exacting punishing payback
Note: the root is N-Qaf-M and it means pay back for bad actions or words with punishment. INTIQAM is the action of exacting punishing payback to those who earn it.

Salaam all and have a great day.

Hussein

5:94

Salaam all,


Ya ayyuha allatheena amanoo layabluwannakumu Allahu bishayin mina alssaydi tanaluhu aydeekum warimahukum liyaAAlama Allahu man yakhafuhu bialghaybi famani iAAtada baAAda thalika falahu AAathabun aleemun

The Aya says:
O you who made themselves safe, Allah will indeed test you by something of the hunt within reach of your arms and spears, in order that Allah know in practice, who fears him in the lack of perception. So, whoever oversteps after that then to him belongs painful suffering.

My personal note:
The term ILM means knowledge of facts and the facts are facts only when they take place. It is often used as knowledge in general including of the future especially if the entity is certain of what will happen. However at other times, it is used specifically to point to knowledge when the facts took place on the ground. So, Allah knows what a person will do, but this knowledge in this Aya is pointing specifically to knowledge that the act took place rather than the act will take place. In this case the act is fearing Allah while not perceiving him, a sign of great Iman in a sense.

This is also very important for us as people to know that Allah never punishes us for what we were going to do, but only for what we actually do. This to me is very reassuring since our intentions may sometimes want to do many bad things but barriers stand in the way by Allah’s mercy upon us.

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.

Layabluwannakumu: He will indeed test you (plural)
Note: LA serves for emphasis. YABLUWANNAKUM is derived from the root B-L-Y or B-L-W and it means test or testing. YABLUWANNAKUM is an action that is being completed or will be completed. It means: the action of testing the object (KUM= plural you) with emphasis is happening or will be happening by the subject (third person singular).

Allahu: Allah
Bishayin: by entity/ by something
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. SHAYIN is derived from the root SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity

Mina: of/ for
Alssaydi: the hunting
Note: the root is Sad-Y-D and it means catching what does not belong to anyone. This is then taken for mostly hunting. ALSSAYDI means the hunting in this context.
Tanaluhu: they reach him/ they can grab him
Note: the root is N-Y-L and it means reaching or becoming able to grab an entity. TANALU is an action that is being completed or will be completed. It means the action of grabbing or reaching or being capable of reaching the object (Hu=him pointing to the hunt) is happening or will be happening by the subject (third person plural pointing to Aydeekum= your hands/ arms).
Aydeekum: your hands/arms
Note: AYDEEKUM is derived from the root Hamza-Y-D and it means hand and then it takes different meanings according to the plane of thought. AYDEE means hands of. KUM is a plural you.

Warimahukum: and your arrows/spears
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. RIMAHUKUM is derived from the root R-M-Ha and it means arrow or spear. RIMAHu means arrows of. KUM is a plural you.

liyaAAlama: in order the He knows for fact. So that He knows in practice/ reality
Note: LI means in order to or to. YaAALAMA is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMA is an action that is being completed or will be completed. It means: the action of knowing the object (man= who, coming up) is happening or will be happening by the subject (first person singular pointing to Allah).

Allahu: Allah
Man: who
Yakhafuhu: fears Him/ has fear of him
Note: the root is KH-W-F and it means fear. YAKHAFU is an action that is being completed or will be completed. It means: the action of fearing happened by the subject (third person singular) of the object (HU= him and points to God).

Bialghaybi: in the unperceived
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. ALGHAYBI is derived from the root GH-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBI here means the unperceived. In this context, it points to the private.
Famani: so whoever
iAAtada: becomes aggressor/ oversteps boundaries
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. iAATADA is an action that is completed. It means: the action of overstepping boundaries or transgressing happened by the subject (first person singular).
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
Falahu: then to him 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

5:93

Salaam all,


Laysa AAala allatheena amanoo waAAamiloo alssalihati junahun feema taAAimoo itha ma ittaqaw waamanoo waAAamiloo alssalihati thumma ittaqaw waamanoo thumma ittaqaw waahsanoo waAllahu yuhibbu almuhsineena

The Aya says:
There is not a problem upon those who made themselves safe (in Allah) and did the good deeds in what they ate if and when they acted consciously (of Allah) including made themselves safe and did the good deeds then they acted consciously and made themselves safe then they acted consciously and caused goodness and Allah loves the makers of goodness.

My personal note:
The books of tafsir relate to us an error of one of the early Muslims in understanding this Aya. He took it as saying that it is ok to eat or drink a prohibited food or drink (in his case drink Alcohol) as long as you achieved Iman and did good deeds, which he did. However, the other friends of the prophet pointed to him that this Aya does not give him or anyone else a license to eat or drink anything that Allah prohibited.

The reason for his error is that he missed the term ITTAQAW= acted consciously and in here mainly consciousness of Allah. The Taqwa= Allah consciousness or action in light of Allah’s consciousness demands of us that we aim to work in line with Allah’s demands of us to the best of our abilities.

So, the aya may give peace of mind to the person who tried to function in light of the God consciousness but made an error of Judgment. This person is reassured that Allah is not going hold him accountable because of his error or her error. The important thing is to seek Allah’s consciousness in every act or word we do.

This is another issue in the Aya where the Taqwa comes in every statement. This is actually a feature of the Qur’an where Taqwa= acting consciously mainly of God comes often. My take on the frequency of Taqwa in this Aya is that this consciousness of God is what brings a non Muslim to Islam and then once there and one continues to guide his life with that consciousness then his Iman= safety in God gets deeper and deeper and stronger and stronger that it moves us to the highest levels of Iman. This Aya reflects this very clearly to me, May Allah help us in that path.

Translation of the transliterated words:
Laysa: not
AAala: upon
Allatheena: those
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.
waAAamiloo: and did/ including did
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. AAaMILOO is derived from the root Ain-M-L and it means doing or work. AAaMILOO is an action that is completed. It means: the action of doing or making happened by the subject (third person plural).

Alssalihati: the righteous deeds/ good deeds/ deeds of benefit
Note: ALSSALIHATI 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. ALSSALIHATI then here are the deeds of goodness/ benefit and that would be the definition of the righteous.
Junahun: tilt to error/ problem
Note: the root is J-N-Ha and it means wing or side in the concrete. The Conceptual meaning is related and points to a tilt one way or another. In this context, it points to a tilt to error or sin or wrong. JUNAHUN means a tilt to the wrong side.
Feema: in what
taAAimoo: they ate/ they put in their mouths
Note: the root is TTa-Ain-M and it means anything that is eaten or put in the mouth. TaAAiMOO is an action that is completed. It means: the action of eating or putting in the mouth happened by the subject (third person plural). The context can include food or drink as well as any means that let the food and drink in the mouth.

Itha: if and when
Note: this is a conditional timing term.
Ma: what
Ittaqaw: they acted consciously
Note: ITTAQAW 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. ITTAQAW is an action that is completed. It means: the action of acting consciously happened by the subject (third person plural).

Waamanoo: and made themselves safe/ including made themselves safe
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. AMANOO is derived from the root 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.

waAAamiloo: and did/ including did
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. AAaMILOO is derived from the root Ain-M-L and it means doing or work. AAaMILOO is an action that is completed. It means: the action of doing or making happened by the subject (third person plural).
Alssalihati: the righteous deeds/ good deeds/ deeds of benefit
Note: ALSSALIHATI 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. ALSSALIHATI then here are the deeds of goodness/ benefit and that would be the definition of the righteous.

Thumma: then
Note: this is a sequence that can leave a distance between what happened first and what happened next. It is a sequence that is not specific to time or space but can apply to both and more.
Ittaqaw: they acted consciously
Note: ITTAQAW 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. ITTAQAW is an action that is completed. It means: the action of acting consciously happened by the subject (third person plural).

Waamanoo: and made themselves safe/ including made themselves safe
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. AMANOO is derived from the root 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.
Thumma: then
Note: this is a sequence that can leave a distance between what happened first and what happened next. It is a sequence that is not specific to time or space but can apply to both and more.
Ittaqaw: they acted consciously
Note: ITTAQAW 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. ITTAQAW is an action that is completed. It means: the action of acting consciously happened by the subject (third person plural).

Waahsanoo: and they made goodness/ beauty/ including they made goodness or beauty.
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. AHSANOO is derived from the root Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. AHSANOO is an action that is completed. It means: the action of making or causing goodness or beauty happened by the subject (third person plural).
waAllahu: and Allah/ while 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)
Almuhsineena: the ones causing goodness/ beauty
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. MUHSINEEN are the ones who cause or make goodness or beauty.

Salaam all and have a great day.

Hussein

5:92

Salaam all,


WaateeAAoo Allaha waateeAAoo alrrasoola waihtharoo fain tawallaytum faiAAlamoo annama AAala rasoolina albalaghu almubeenu

The Aya says:
And obey Allah and obey the envoy/ the messenger and be cautious, so if you (plural) decided otherwise, then know that upon our envoy is nothing but the clear, clarifying effective delivery.

My personal note:
Some people may claim that this aya and others like that mean that the only job of the prophet (pbuh) was balagh and they define the term as meaning delivery, which to them means only recitation of the Qur’an and nothing else. I would certainly disagree with this statement for the term balagh means delivery to the destination and such a message cannot be delivered like a postman, but through elaboration at times and demonstration as well as enforcement at others in addition to delivering the actual words. This is further emphasized by the term mubeen which combines the meanings of being clear as well as clarifying at the same time.

Translation of the transliterated words:
waateeAAoo: and obey/ including obey/ willingly comply
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. ATeeAAoo is derived from the root TTa-W-Ain and it means willing compliance or obeying willingly. ATeeAAoo is an order or a request that is addressing a group of people. It means: obey willingly or comply willingly, or just obey.
Allaha: Allah
waateeAAoo: and obey/ including obey/ willingly comply
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. ATeeAAoo is derived from the root TTa-W-Ain and it means willing compliance or obeying willingly. ATeeAAoo is an order or a request that is addressing a group of people. It means: obey willingly or comply willingly, or just obey.
Alrrasoola: the messenger/ the envoy
Note: ALRRASOOLA is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLA means the envoy or the messenger.

Waihtharoo: and take caution/ and be conscious of potential danger
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. 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.
Fain: so if
tawallaytum: you (plural) did otherwise/ decided not to/ followed their own direction instead/ followed another direction
Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardianship. TAWALLAYTUM is an action that is completed that is derived from the root. It means: the action of making oneself follow own direction with one’s own guarantee, happened by the subject (second person plural). This is used here to mean directing oneself away from what is offered and the guarantee that is offered. In this context, it carries the meaning of refusing to obey Allah and the prophet (pbuh).

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.
Annama: that (what comes next is the only option)
AAala: upon/ responsibility of
rasoolina: our messenger/ envoy
Note: RASOOLI is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RASOOLI means envoy or messenger of. NA means us.
Albalaghu: effective delivery/
Note: the root is B-L-GHain and it means in concrete a child that became adult and therefore reached maturity. conceptually, it is used for language that is mature and clear as well as for anything that reached it’s intended design. ALBALAGH is the effective delivery and complete delivery which is not only done through delivery of words but through all the needed means for effective delivery including acting upon the words.
Almubeenu: the making clear/ clarifying/ clear and 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, Albalagh alMUBEEN carries the meaning of the effective clear and clarifying delivery (of the message).

Salaam all and have a great day.

Hussein

5:91

Salaam all


Innama yureedu alshshaytanu an yooqiAAa baynakumu alAAadawata waalbaghdaa fee alkhamri waalmaysiri wayasuddakum AAan thikri Allahi waAAani alssalati fahal antum muntahoona

The aya says:
Satan seeks nothing but effect between you (plural) the animosity and hatred in the intoxicant and gambling and to block/ divert you from mentioning and remembering Allah, including the ritual prayer. So are you then desisting?! (From those two issues)

My personal note:
This Aya presents an important aspect that plays in the working and understanding of a scholar. It is the issue that the ruling is linked to the reasoning behind it. The general understanding of Muslim scholars is that every ruling has a reason or reasons which can be shared with us as above or kept in God’s wisdom as in prohibition of Pork and so on.

The linking to reasoning here helps the scholars explain the prohibition but it also helps them derive other rulings. So, in here the reasons behind prohibiting the two activities are several and those are:
1- They can be cause for conflict.

2- They block us or divert us from remembering and mentioning Allah including keep us away from prayer, either through drunkenness or through keeping us away from it because we are taken by the activity so that the time of prayer has passed.

So, one can conclude that any activity that can sow conflict without redeeming other qualities in it can be considered either strongly discouraged or even prohibited. Also, any condition that will make a person miss his prayer will then be considered either strongly discouraged or prohibited provided that he or she has alternatives to do.

Translation of the transliterated words:
Innama: (what comes next) is nothing but
Yureedu: He seeks/ wants
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. YUREEDU 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).

Alshshaytanu: Satan/ the one that is displaced from God’s mercy and works on displacing others.

Note: the root is SH-Ta-N and it means in one of the concrete meanings the long rope and in another the long rope at the well that one uses to get the bucket out of the water. The term is used to mean far and away (in all the planes of thought) as the long rope and it is also used for displacement or pulling away, as a parallel to the rope that pulls the bucked out of the water. ALSHAITAN is the one who is far or away (from God’s mercy) and who works at pulling others away through his long “rope”. It is the word used from Satan.
An: that/ to
yooqiAAa: he makes fall/ he effects/ drops
Note: the root is W-Qaf-Ain and it means one entity falling on another, mainly things falling on the ground and causing a sound or effect. It is often used for the raining hitting the ground. Conceptually, it is used for falling and also for taking effect or making an effect on another entity. YOOQiAAa is an action that is being completed or will be completed. It means: the action of effecting or causing falling is happening by the subject (Third person singular pointing to Satan) to an object (coming up).
Baynakumu: between you (plural)
alAAadawata: the animosity/ the aggression
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. ALAAaDAWATA means the animosity or aggression.

Waalbaghdaa: and the hatred/ including the hatred/ugliness.

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. Albaghdaa is derived from the root B-Ghayn-Dhad and it means ugliness in all it’s forms and is used to mean hatred since hatred is ugly. ALBAGHDAa mean the hatred or the ugliness.
Fee: in
alkhamri : wine/ the intoxicant/ the brain-clouder
Note: the root is KH-M-R and the concrete applies to any cover that intimately covers the entity. This word is used for wine and any intoxicant because they intimately cover the brain and mix it up . ALKHAMR is therefore the wine, and anything that clouds the brain.

waalmaysiri: and the gambling

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. ALMAYSIRI is derived from the root Y-S-R and it means ease or easy. ALMAYSIR is the place or time of ease in a literal sense. In this case, it is used to mean gambling because it is a time of ease and it is easy money that one does not work for.
Wayasuddakum: and block you (plural)/ and divert 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 is often translated as an addition (and), but inclusion probably covers the meaning a little better. YASUDDA is derived from the root Sad-D-D and it means in concrete when the clapping of the hands or the expression of puss when the skin is squeezed opposite itself. Therefore, the concept carries the meaning of something opposite something or something blocking something or tightening on something as in squeezing it and making it difficult to proceed or forcing it to go another path. YASUDDA is an action that is being completed or will be completed. It means: the action of blocking and tightening the object (KUM= plural you) from another object (Aan thikr Allah= from mentioning and remembering Allah) is happening or will be happening by the subject (third person singular pointing to Satan).
AAan: about/ away from
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on.
Thikri: mentioning and remembering of
Note: the root is TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. THIKRI means mentioning and remembering of.
Allahi: Allah
waAAani: including from/ and from
Alssalati: the ritual prayer
Note: the root is Sad-L-Y and it means two main things in concrete. One is the lower back area and this one is used for one who is racing towards a goal and the head is close to the lower back of the one who is ahead. It is also used in concrete to mean heat and warmth and fire. The word is used for prayer as well. In this context, ALSSALATA is the ritual prayer.
Fahal antum: therefore are you (plural)
Muntahoona: making your-selves desist. Cease
Note: the root is N-H-Y and it means stopping or ending or desisting. This then takes different form according to the plane of thought of the sentence. MUNTAHOON are people who make themselves cease or desist from an activity and the activities here are intoxicants and gambling.


Salaam all and have a great day.

Hussein

5:90

Salaam all,


Ya ayyuha allatheena amanoo innama alkhamru waalmaysiru waalansabu waalazlamu rijsun min AAamali alshshaytani faijtaniboohu laAAallakum tuflihoona

The Aya says:
O you who made themselves safe (in Allah) the intoxicant, the gambling, the idols and the decision purely upon chance are nothing but dirtiness/ harm from the work of Satan therefore avoid him, perhaps you make success happen (to you and others).

My personal note:
The Aya contains repeats the principle that god prohibits what is bad for us. KHAMR as a word covers all that covers or clouds our brains whether it is drink, or otherwise.

The banning of gambling covers some components here:
1- It is an activity that is not productive and not involving exchange of one thing for another.

2- The winner takes all. While the loser is left with nothing

3- Unpredictability or poor predictability.

Those components are very important to take into consideration because through the hadeeth one also finds a very skeptical view of highly speculative or poorly predictable transactions. They are generally looked at with suspicion unless there is some sort of protection of all involved in this transaction in the form of sharing the gain and sharing the loss.

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.

Innama: (what comes next) is nothing but
Alkhamru: wine/ the intoxicant/ the brain-clouder
Note: the root is KH-M-R and the concrete applies to any cover that intimately covers the entity. This word is used for wine and any intoxicant because they intimately cover the brain and mix it up . ALKHAMR is therefore the wine, and anything that clouds the brain.

waalmaysiru: and the gambling

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. ALMAYSIRU is derived from the root Y-S-R and it means ease or easy. ALMAYSIR is the place or time of ease in a literal sense. In this case, it is used to mean gambling because it is a time of ease and it is easy money that one does not work for.

Waalansabu: and the idols
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. ALANSAB is derived from the root N-Sad-B and it means something elevated that it can be seen. It then can take many other meanings as in pursuit of something elevated, admired, desired or worshipped. Here, it is pointing to the idols that people may worship or anything that can become idolized other than Allah.

Waalazlamu: and the chance/ and deciding upon chance.
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. ALAZLAM is derived from the root Z-L-M and it means the sticks of wood that are used to ignite a fire through friction. Therefore they are eroded on the edges from the constant friction and so on. The Arabs used those sticks to decide chances between them so one picks the stick and if he picked the shorter one he will get the short end of the stick, so to speak. This is the conceptual meaning and is then used for anything that decides on chance and not on study. ALAZLAM therefore here means the chance. The context here is against deciding purely by chance.
Rijsun: harm/ dirtiness
Note: the root is R-J-S and it is anything that is dirty and contains harm. Conceptually, it is then used for sinful acts, harmful acts or any form of painful punishment and so on. RIJSUN means harm or dirtiness and that points to the action that produced them and the product of doing them.

Min: from
AAamali: work of
Note: the root is Ain-M-L and it means work. AAaMALI means work of.
Alshshaytani: Satan/ the one that is displaced from God’s mercy and works on displacing others.
Note: the root is SH-Ta-N and it means in one of the concrete meanings the long rope and in another the long rope at the well that one uses to get the bucket out of the water. The term is used to mean far and away (in all the planes of thought) as the long rope and it is also used for displacement or pulling away, as a parallel to the rope that pulls the bucked out of the water. ALSHAITAN is the one who is far or away (from God’s mercy) and who works at pulling others away through his long “rope”. It is the word used from Satan.

Faijtaniboohu: so avoid him
Note: FA means therefore or so or then. IJTANIBOOHU is derived from the root J-N-B and it means side of an entity. This word then takes many meanings according to the context, including setting aside, as in avoiding or rejecting as well as being close as in being beside an entity. In this context, it suggests avoidance. IJTANIBOO is an order or a demand addressed to a group. It means avoid. HU means him and it points to each entity that was mentioned earlier.
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

5:89

Salaam all,


La yuakhithukumu Allahu biallaghwi fee aymanikum walakin yuakhithukum bima AAaqqadtumu alaymana fakaffaratuhu itAAamu AAasharati masakeena min awsati ma tutAAimoona ahleekum aw kiswatuhum aw tahreeru raqabatin faman lam yajid fasiyamu thalathati ayyamin thalika kaffaratu aymanikum itha halaftum waihfathoo aymanakum kathalika yubayyinu Allahu lakum ayatihi laAAallakum tashkuroona

The Aya says:
Allah will not hold you (plural) accountable by the uncountable in your oaths, but instead will hold you accountable by what you knotted of the oaths. Then his atonement is feeding ten poor people from the middle of what you feed your family, or clothing them or freeing a captive. So, if he did not find then fasting three days. That is atonement of your oaths if/when you swore one and preserve your oaths, as such Allah makes His signs clear for you perhaps you will thank.

My personal note:
This Aya brings about several subjects for discussion.
1- What is the LAGHAW which I translated as not counted. Linguistically, this is what the word means. The application of this term may cover any language used by the person which can be considered an oath when the intention of the person was not to make an oath. It also can actually cover a person who swears about something believing that it is true when it is not but he or she is not aware of the error.

2- The atonement that is offered here does not mean that a person can break any oath. The end of the Aya suggests that a person should preserve his oath rather than break it. However, there can be situations where it is better to break the oath and offer the atonement than to carry it on. There are two situations that come to mind and there are probably more than that where the situation applies:

A) If the person made an oath to do something, but discovered something better to do. Then making the atonement and doing the better would be an option.

B) If carrying the oath can lead to more harm than good, for example making an oath to divorce his wife if so and so happened, then it is better to break the oath and keep the wife and also make the atonement.

3- The Muslim scholars understood from early on that there is no atonement for a person who swears false testimony while knowing that it was false testimony. This is considered a major sin for which there is no atonement. It basically leaves the matter between the person and God for the Day of Judgment or the law in case it was discovered during his or her lifetime. This is much worse than offering an atonement because the atonement removes the accountability while he or she remains accountable unless God decided to forgive them because of repentance or otherwise and they will not know until they meet Him.

4- The last term is “perhaps they thank”. In essence, the essence of worshiping good is really thanking Him for all the good that He did to us humans and we thank Him in our hearts, tongues and deeds.

Translation of the transliterated words:

La: Not
Yuakhithukumu: will HE take you for what you took him/Will HE hold you accountable
Note: the root is Hamza-KH-TH and it means taking. YUAKHITHU is the third person singular present or future tense of a verb that is derived from the root. This verb suggests an interactive form and means HE becomes taking opposite taking. KUMU is the plural you. So, YUAKHITHUKUMU means HE becomes taking you for what you took him in a literal fashion and that means HE holds you accountable.
Allahu: ALLAH/GOD
Biallaghwi: by the not counted/ in the not counted
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. ALLAGHWI is derived from the root L-GHain-W and it means not counting or not counted . This is conceptually used for worthless talk or talk that was cancelled and therefore it does not count anymore. The count is in all planes of speech whether real count or quality count and so forth. ALLAGHWI means the not counted or the not countable.
Fee: in
Aymanikum: your oaths
Note: AYMANIKUM is derived from the root Y-M-N and it means right hand or right side. AYMANI are the plural for right hand or right side. This is the concrete and the abstract means oaths because people raise their right hands to make an oath. So, AYMANI are oaths of. KUM is plural you
Walakin: but

Yuakhithukum: will HE take you for what you took him/Will HE hold you accountable
Note: the root is Hamza-KH-TH and it means taking. YUAKHITHU is the third person singular present or future tense of a verb that is derived from the root. This verb suggests an interactive form and means HE becomes taking opposite taking. KUMU is the plural you. So, YUAKHITHUKUMU means HE becomes taking you for what you took him in a literal fashion and that means HE holds you accountable
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
AAaqqadtumu: you (plural) knotted/ you (plural) truly committed
Note: the root is Ain-Qaf-D and it means the tying of the knot in the concrete. Conceptually, it means the finishing of the process or the putting of something into effect and it also can mean making and fulfilling a contract. AAaQQADTUM is an action that is being completed. It means: the action of completing the knot happened by the subject (second person plural). Completing the knot then is conceptually meant to committing to the oath and so on.
Alaymana: The oaths
Note: ALAYMANA is derived from the root Y-M-N and it means right hand or right side. ALAYMANA are the plural for right hand or right side. This is the concrete and the abstract means oaths because people raise their right hands to make an oath. So, ALAYMANA are the oaths.

Fakaffaratuhu: then it’s atonement
Note: FA means then or therefore or so. KAFFARATUHU is derived from 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. KAFFARATU means the action that makes the bad deed buried and null and void, and it is used for atonement. HU means him and points to the oath that needs to voided or atoned

itAAamu: feeding/ making eat
Note: the root is TTa-Ain-M and it means anything that is eaten or put in the mouth. ITAAaMU means feeding or making an object eat.


AAasharati: ten
Masakeena: very poor/ resource-less
Note: MASAKEEN the root is S-K-N and it means Ashes which is the product of the end of the fire. The conceptual meaning has many forms and it means rest or lack of movement, but it also means the lack of energy or running out of energy. MASAKEEN are the persons that do not have energy or ability to maneuver. This is used for the poor who have no ability to move out of that situation.


Min: from/ of
Awsati: more middle of/ better of
Note: the root is W-S-TTa and it means between the two edges, therefore the non extreme. This, in an abstract form is considered to the best position since it is away from extremes and also as a piece of land the most protected most productive and so on. AWSATI means the most non extreme or more middle of.

Ma: what
tutAAimoona: feed
Note: the root is TTa-Ain-M and it means anything that is eaten or put in the mouth. TUTAAiMOONA is an action that is being completed or will be completed. It means: the action of feeding or making the object (Ahleekum=your people/ families) is happening or will be happening by the subject (second person plural)

Ahleekum: your people/ your families
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. AHLEE means people of or family of. KUM is plural you.
Aw: or
Kiswatuhum: clothing them

Aw: or
Tahreeru: freeing
Note: the root is Ha-R-R and it means heating/energy. This is the concrete meaning. Conceptually it is also used for freedom where the heat is coming of itself and so on. TAHREERU in this context means freeing.

Raqabatin: a neck/ a captive/a slave/ a person not in control of his or her destiny
Note: the root is R-Qaf-B and it means neck for the concrete. The abstract is used to mean surveillance because the neck is an organ of surveillance. It is also used to mean control because the neck is an organ when controlled, the whole body follows. In this context RAQABATIN=Neck carries the concept of someone not in control of his or her destiny, including a slave, a prisoner of war and many others.

Faman: so who
Lam: not
Yajid; finds
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. YAJID is an action that is derived from the root that is being completed or will be completed. It means: the action of finding is happening or will be happening by the subject (third person singular).
Fasiyamu: then fasting/ abstaining
Note: Fa means then or therefore or so. SIYAMU is derived from the root Sad-Y-M and it means abstinence or abstaining. This includes any form of abstaining including food, drink, speech and so forth. The word is used to mean fasting during the month of Ramadan but this should include other forms of abstaining to maintain the spirituality of the person. SIYAMU is the abstaining practice or the abstinence and that includes the fasting.
Thalathati: three
Ayyamin: days
Note: the root is Y-W-M and it means day. AYYAM means days.
Thalika: that
kaffaratu: : atonement of
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. KAFFARATU means the action that makes the bad deed buried and null and void, and it is used for atonement of.

aymanikum: your oaths
Note: AYMANIKUM is derived from the root Y-M-N and it means right hand or right side. AYMANI are the plural for right hand or right side. This is the concrete and the abstract means oaths because people raise their right hands to make an oath. So, AYMANI are oaths of. KUM is plural you
Itha: if and when
Halaftum: swore an oath
Note: the root is HA-L-F and it means swearing an oath. HALAFTUM is an action that is completed. It means: the action of swearing an oath happened by the subject (second person plural)

Waihfathoo: And safe keep/ and preserve/ protect/ maintain
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. IHFATHOO is derived from the root Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. In one word, the concept of safe keeping comes to mind. This concept of safe keeping will then depend on the context to understand it’s specific meaning in the sentence. IHFATHOO is an order or a request addressing a group. it means: safe keeper or preserve/ protect/ maintain.

aymanakum: your oaths
Note: AYMANAKUM is derived from the root Y-M-N and it means right hand or right side. AYMANI are the plural for right hand or right side. This is the concrete and the abstract means oaths because people raise their right hands to make an oath. So, AYMANA are oaths of. KUM is plural you
Kathalika: like that/ such
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).
Allahu: Allah
Lakum: to you (plural)/ for you (plural)
Ayatihi: His signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of. HI means Him and it points to Allah

laAAallakum: perhaps you (plural)
tashkuroona: thank/ act in thanks/ act thankfully
Note: the root is SH-K-R and it means thanking and it is generally understood as thanking in words or deeds. TASHKUROON is an action that is being completed or will be completed. It means: the action of thanking the object (not mentioned but points to Allah) in words or deeds or in the heart is happening or will be happening by the subject (second person plural).


Salaam all and have a great day.

Hussein

5:88

Salaam all,


Wakuloo mimma razaqakumu Allahu halalan tayyiban waittaqoo Allaha allathee antum bihi muminoona

The Aya says:
And eat from what Allah provided you (plural) permitted, good, and act consciously of Allah in/by whom you make yourselves safe.

My personal note:
The term Eating applies in it’s narrow scope to the food that Allah declared good and it also applies in it’s larger scope to anything we gain that helps us eat and therefore to any function that makes us earn our living.

The Aya contains the notion that what Allah permitted or enjoined is good and with it the notion that what Allah prohibited is not good or not good for us as humans. There is a known theological discussion amongst Muslims scholars about whether prohibited things are bad of themselves for us and that is why they are prohibited, or the prohibition makes them bad without them being bad for us. I subscribe to the school of thought that says Allah prohibits to us Muslims what is bad for us.

The end of the Aya seems to support my notion in the fact that Iman entails within it the trust and the safety that Allah orders us to do what is good for us and prohibits us from doing what is bad for us.

The term BIHI can be understood as in Him or by Him. In this Aya both meanings apply. This is because we have safety in Allah and we cannot attain safety except by Allah.

Translation of the transliterated words:

Wakuloo: and eat
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. . KULOO is derived from the root Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has. KULOO is an order or request addressed to a group. It means: Eat.

Mimma: from what/ of what
Razaqakumu: He provided you (plural)
Note: RAZAQAKUM is derived from the root R-Z-Qaf and it means provision and conceptually, it covers any form of providing especially for needs. RAZAQA is an action that is completed. It means: the action of providing the object (kum=plural you) happened by the subject (third person singular pointing to Allah)
Allahu: Allah

Halalan: permitted/ enjoined
Note: the root is Ha-L-L and it means settling. Conceptually, this settling can be in time or place of quality as in settling or solving a problem, a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. HALALAN means permitted or enjoined.

Tayyiban: good
Note: the root is Ta-Y-B and it means good and leads to goodness. The term is used for anything that is good and leads to good results. TAYYIBAN is the good who does good or just the entity that causes good.
Waittaqoo: 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 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
Allathee: who
Antum: you (plural)
Bihi: by Him/ in Him
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 Allah.

Muminoona: ones who make themselves safe
Note: MUMINOONA is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. ALMUMINOONA means: those who make themselves safe.


Salaam all and have a great day.

Hussein

5:87

Salaam all,


Ya ayyuha allatheena amanoo la tuharrimoo tayyibati ma ahalla Allahu lakum wala taAAtadoo inna Allaha la yuhibbu almuAAtadeena

The Aya says:
O you who made themselves safe, do not forbid the good of what Allah made permitted/ enjoined for you, including do not overstep boundaries. Indeed, Allah does not love the ones who overstep boundaries.

My personal note:
This Aya starts a new or new subject. It carries with it a very important rule and that is to not make forbidden what was allowed. This rule applies to this day, although sometimes one can sense that some lay Muslims and occasionally some Muslim scholars are quick to declare several things forbidden when they were not expressly forbidden in the Qur’an or the Sunna of the prophet (pbuh).

The term AHALLA can be understood in two potential ways. It can be understood as permitted and it can be understood as enjoined. Certainly what is enjoined is encompassed within what is generally permitted. So, the rule certainly forbids making what is enjoined forbidden. This is also an important rule and that is if a prohibition is met with an order that is enjoined then the enjoined order will beat the prohibition. For example Muslims are forbidden to pray at the rising of the sun or the setting of the sun, but if a person had not yet prayed his Asr (afternoon) prayer or dawn prayer then he or she will need to pray it despite that prohibition.

When it comes to things that are permitted then there is nuance and that is why sometimes one can hear this or that action is prohibited when it was not prohibited by the Qur’an or by the prophet. Also that is why the Aya says "Do not forbid the good of what Allah permitted". The general rule here is to be skeptical of such prohibition unless the action leads inevitably to a truly prohibited action or makes it more likely to commit a prohibited action. Here the prohibition falls under the rule of avoiding prelude to forbidden actions.

The Aya ends with WALA taAATADOO which I translated as do not overstep boundaries. The term is often translated as aggression or transgression. I chose overstepping boundaries because it encompasses the issue of aggression but also because the context here is not to overstep boundaries by declaring things that Allah permitted or enjoined forbidding. Also, at the same time not to make things that are not enjoined, enjoined. Those two issues may not be looked at as aggression or transgression but they both certainly fall under the coverage of the meaning of LA TaAATADOO because they are overstepping of boundaries.

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.

la tuharrimoo: do not make forbidden to violate/do not forbid
Note: LA is a negation of what is coming next or an order not to do the following action. TUHARRIMOO is derived from the root Ha-R-M and it means “forbidding and forbidden to violate”. TUHARRIMOO is an action that is being completed or will be completed. It means: the action of making the object (TAYYIBATI= good things of) forbidden is happening or will be happening by the subject (second person plural). LA TUHARRIMOO is then an order not to forbid.

tayyibati: good things of
Note: the root is TTa-Y-B and it means good according the plane of thought. Conceptually, it is used for any good entity or any entity that is good in it’s nature and effect. Religiously speaking, this suggests that things that are allowed by the religion are good for us, while things that are forbidden are not good for us. TAYYIBATI means: good things of.
Ma: what
Ahalla: he made permitted/ He made enjoined
Note: AHALLA is derived from the root Ha-L-L and it means settling. Conceptually, this settling can be in the sought after time or place as in settling the problem or solving a problem, untying a knot and it can extend to acceptable or enjoined words or deeds. This sentence gives the context of acceptable or enjoined or allowed. AHALLA is an action that is completed. It means: the action of making the object (Tayyibatin= good things) permitted or enjoined happened by an the subject (Allah, coming up).

Allahu: Allah
Lakum: to you/ for you (plural)
wala taAAtadoo: and do not aggress/ and do not overstep boundaries/ do not transgress
Note: WALA is an order to not do the following action in addition to not doing what was mentioned previously. TaAATADOO is derived from the root Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. TaAATADOO is an action that is being completed or will be completed. It means: the action of overstepping boundaries or transgressing is happening or will be happening by the subject (second person plural) with some emphasis. WALA TaAATADOO is an order not to be aggressor or not to overstep boundaries and not to transgress.

Inna: indeed
Allaha: Allah
la yuhibbu: loves not/ does not love.
Note: LA is negation of what comes next. YUHIBBU 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. 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 (ALMuAATADEEN= the aggressors/ transgressors)

almuAAtadeena: the aggressors/ the transgressor
Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. Conceptually, it is also used to point to animosity since animosity stems from overstepping boundaries or enemies overstep boundaries of each other. ALMuAATADEEN are the aggressors or the transgressors or the ones who overstep boundaries.

Salaam all and have a great day.

Hussein