6:110

Salaam all,

6:110

Wanuqallibu afidatahum waabsarahum kama lam yuminoo bihi awwala marratin wanatharuhum fee tughyanihim yaAAmahoona

The Aya says:
And We flip over back and forth their hearts/their energies and their visions/ insights just as they did not make themselves safe in him (Allah/ the message) the first time, and We leave them drowned in their bad actions wondering blindly.

My personal note:

I put alternative translations for AFIDA and also ABSAR. This is because the FUAD covers the heart but more importantly, it represents the place that is the source for energy and what moves us. Same thing for ABSAR it represents vision but more importantly insight.

The Aya contains a very important message and a warning for people and that is important to understand and contemplate. The message is that if one does not make himself or herself safe when the evidences came to him or her, then he or she will put himself in a state of turmoil and lack of vision and insights in terms of their spiritual health.

This does not mean that they are completely hopeless for that can change the moment they decide to respond to the message and pay heed to it, but it will need sincere hard honest work and pursuit on their part for Allah to start helping them on the way of His path.

Translation of the transliterated words:
Wanuqallibu: and We flip over back and forth
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. NUQALLIBU is derived from the root Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. NUQALLIBU is an action that is happening or will be happening. It means: the action of flipping over the objet back and forth(AFIDATAHAUM= their hearts) Is happenining or will be happening by the subject (first person plural)

Afidatahum: their hearts/ their energies/ the things that move themNote: The root is F-Hamza-D and it means the oven or the fire with which one cooks or grills and so on. Conceptually, It is used for the source of energy within us and so on and that is used for the heart or the heart of the heart. AFIDATAHUM is their hearts or their energies/ the things that move them.
Waabsarahum: and their visions/ insights
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. BASARAHUM is derived from the root B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. BASARA means vision of or insight of. HUM means them.

Kama: as/ like/ just as
lam yuminoo: they did not make themselves safe/ trust
Note: LAM is for negation of the coming action. YUMINOO 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. YUMINOO 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). Because it was preceded by the lam it becomes a past tense and a negated action.
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 what they own that they offer for ransom. The Him is pointing to Allah or His message or both.

Awwala: first/ foremost
Note: AWWAL is derived from the root Hamza-W-L and it means ultimate as a concept and takes different shapes and specific meanings according to the situation including first and so on. It often takes the meaning of first because that is the most ultimate. AWWALA means first of or first amongst or most ultimate of or foremost.
Marratin: time/ pass
Note: the root is M-R-R and it means passing or passage. Some of the concrete words from this root mean bitter plants or just bitter. The relationship between bitter and passing is the fact that the sheep and goats of the Bedouin herders probably passed those plants rather than sticking to them to eat them. MARRATIN means one pass and this in turn means, one time.

wanatharuhum: and We leave them/ let them go
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. NATHARU is derived from the root W-TH-R and it means in concrete the small pieces of meat that one puts in the stew. It can also point to the foreskin that is removed in circumcision. Conceptually, it can point to something that you let go without causing you concern or harm. NATHARU is an action that is being completed or will be completed. It means: the action of letting the object (HUM= them) go or leaving them be is happening or will be happening by the subject (first person plural).
Fee: in
Tughyanihim: their bad actions/ drowned in their actions
Note: the root is TTa-Ghain-Y and it means overwhelming to bad effect. It is used for the flood waters when they cause damage and destruction and so forth in the concrete sense and for any matter that overwhelms and leads to bad effects. TUGHIAN is the bad action that is leading to bad consequences and so on or being drowned in the bad actions and or lost ways.
yaAAmahoona: Acting blindly/moving blindly
Note: the root is Ain-M-Y and it means blindness. YaAAMAHOONA is an action that is being completed or will be completed. It means: the action of being blind or acting blindly is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:109

Salaam all,


6:109
Waaqsamoo biAllahi jahda aymanihim lain jaathum ayatun layuminunna biha qul innama alayatu AAinda Allahi wama yushAAirukum annaha itha jaat la yuminoona

The Aya says:

And they swore by Allah, their strong oaths, that if a sign came to them, then they will indeed make themselves safe in her. Say (O Muhammad): The signs are only with Allah, And what makes you (plural)feel that if and when the signs came, they will not make themselves safe.

My personal note:

The Aya says that bringing a sign from Allah is not a guarantee that people will accept the message and make themselves safe in it. There will always be people who reject it.

The books of tafsir narrate a story that the unbelievers of the people of Mecca asked the prophet (pbuh) to bring them a sign like that of Jesus or Moses upon both be peace. The believers urged the prophet to do the same so as to prove to them his message. Then the angel Gabriel came and promised that if the prophet (pbuh) asked for a sign then it will come, but if the people of Mecca rejected it, then they will certainly be punished. However, Gabriel said that if a sign did not come to them, then they will be left with the possibility of forgiveness as they live life and possibly accept the message a good bit later. The prophet (pbuh) chose the latter for his knowledge of the people of Moses and Jesus who rejected them despite the very clear signs that came with them.

Translation of the transliterated words:

Waaqsamoo: and they portioned/ and they swore
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. AQSAMOO is derived from the root Qaf-S-M and it means dividing an entity to parts or portions that are binding to all who receive it. Conceptually, some derivatives of the root take the meaning of oath and that is because the person who makes an oath is promising to keep his part/portion of the deal. AQSAMOO is an action that is completed. It means: the action of making an oath or making and guaranteeing a part or portion happened by the subject (third person plural). The making and guaranteeing a part is the oath.

biAllahi: by Allah/ in Allah
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. ALLAH is Allah
Jahda: exerted effort of/ strongest
Note: the root is J-H-D and it means exerting effort. JAHDA is exerted effort of.
Aymanihim: their oaths.
Note: AYMANIHIM is derived from the root Y-M-N and it means right as in the opposite of left. This is then taken conceptually to mean many other things as in right hand, oath and good luck and so forth according to the context. AYMANI means in this context oath of. HIM means them.

Lain: that if
Jaathumu: 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. JAAT is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person singular feminine pointing to the SAAaTU= the hour) to the object (HUM=them)
ayatun : a sign
Note: AYATUN is derived from the root Hamza-Y-H and it means sign. AYATUN means a sign.
layuminunna: they will indeed make themselves safe (in the signs)/ making themselves safe
Note: LA is for emphasis of the action that is coming next. Yumiunna 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. YUMINUNNA is an action that is being completed or will be completed. It means: the action of making oneself safe is happening with emphasis or will be happening by the subject (third person plural).

biha: by her/ with her/ in her
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. HA means her and it points to the the sign that was mentioned earlier.
Qul: Say/ communicate/respond
Note: the root is Qaf-W-L and it means saying or communicating. QUL is an order or a request addressed to a singular. It means: say or communicate.
Innama: they are not but
Note: this is to limit the matter to only what is coming next.
Alayatu: the signs
Note: ALAYATU is derived from the root Hamza-Y-H and it means sign. ALAYATU means the signs.
Aainda: at/ at presence of/ with
Allahi: Allah
Wama: and what/ and how
yushAAirukum: makes you (plural) feel
Note: the root is SH-Ain-R and it means appendages of the skin as hair and so forth. They are also used to mean signs of an entity as well as sensations. YUSHAAiRU is an action that is being completed or will be completed. It means: the action of making the object (KUM=plural) sense or feel is happening or will be happening by the subject (third person singular or plural)

Annaha: that they (the signs)
Itha: when/ if and when
jaat: came
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. JAAT 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 feminine pointing to the signs)

la yuminoona: they will not make themselves safe
Note: LA is for negation of the coming action. YUMINOONA 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. YUMINOONA 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).

Salaam all and have a great day.

Hussein

6:108

Salaam all,

6:108
Wala tasubboo allatheena yadAAoona min dooni Allahi fayasubboo Allaha AAadwan bighayri AAilmin kathalika zayyanna likulli ommatin AAamalahum thumma ila rabbihim marjiAAuhum fayunabbiohum bima kanoo yaAAmaloona

The Aya says:
And do not curse (addressing a plural) those who they call short of Allah, so as not they curse Allah in aggression without knowledge. As such We ornamented to each nation their work, then towards their nurturing Lord is their return, so He informs them of what they used to do.

My personal note:

This Aya has a very important point of advice and teaching and that a Muslim should not curse any object of worship by any entity. It also reminds us that we all will return to our Nurturing Lord when He informs us of our work and the product of our works.

The term We ornamented suggests that the work was covered by something that may make it more attractive than what it is. The suggestion here would be that if a group of people adopted a wrong action and abandoned some important teachings of Allah that they are aware of or should be aware of, then they risk that their ugly actions become beautified and therefore getting into deeper forms of being away from the path of guidance.

In this is an important reminder that we should always keep Allah in our cosciousness as we act and to be careful not to abandon some important actions and throughts and behaviours.



Translation of the transliterated words:

Wala tasubboo: and do not curse (addressing a plural)
Note: WALA is for negation of what comes next TASUBBOO is derived from the root S-B-B and it means in concrete a thin peace of cloth that is used to wrap around the head to make a turban or a long rope that one uses to get to the bucket at the bottom of the well. Conceptually, it is used for cursing because it leads to harm and also to cauasative relationships that lead one to another. WALA TASBUBBOO is an order addressed to a group. It means: and do not curse.
Allatheena: those who
yadAAoona: they call upon
Note: the root is D-Ain-Y and it means calling as in calling someone for help or otherwise. YADAAooNA is an action that is being completed or will be completed. It means that the action of calling or calling upon is happening or will be happening by the subject (third person plural) of the object (those who) .
Min: from
Dooni: short of/ below of
Note: The root is D-W-N and it means short of someone or something. It can also mean lower than at times depending on the plane of thought of the sentence. DOONI means short of or below of.
Allahi: Allah

Fayasubboo: so they curse/ then they curse/ so that they will not
Note: FA means then or therefore. YASUBBOO is derived from the root S-B-B and it means in concrete a thin peace of cloth that is used to wrap around the head to make a turban or a long rope that one uses to get to the bucket at the bottom of the well. Conceptually, it is used for cursing because it leads to harm and also to cauasative relationships that lead one to another. YASUBBOO is an action that is being completed or will be completed. It means: the action of cursing the object (Allah) is happening or will be happening by the subject (third person plural). The suggestion here is so that they will not curse Allah.
Allaha: Allah

Aaadwan: in aggression/ hastily/ overstepping boundary
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. AAaDWAN means overstepping but it may also apply to aggression and haste as well or all three.
Bighayri: by other than/ without
Aailmin: knowledge/ knowledge of facts
Note: AaiLM is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAiLM is knowledge or knowledge of facts.
Kathalika: as such
Zayyanna: We ornamented/ We beautied
Note: ZAYYANA is derived from the root Z-Y-N and it means what one puts on to add beauty to the look. It is used to cover clothes, jewelry and make up. For the land, it is the grass and the flowers. ZAYYANA is an action that is completed that is derived from the root. It means: the action of beautifying or ornamenting the object (AAaMALAHUM= their work) was made to happen by the subject (third person plural).

Likulli: to every/ to each
Note: LI means to or for. 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.
Ommatin: nation
Note: OMMA is derived from the root Hamza-M-M and it means mother or sources/origin if said as UMM and destination if said as AMM. OMMA means in this context nation and that is because it is a group that have the same origin and is moving to the same destination.
Aaamalahum: their work/ their doing
Note: the root is Ain-M-L and it means doing or work. AAaMALA means work or doing of. HUM means them.
Thumma: then
Ila: to/ towards
Rabbihim: their nurturing Lord
Note: RABBIHIM is derived from the root R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of. HIM means them.

marjiAAuhum: their time/place of return/ their return
Note: the root is R-J-Ain and it means returning. MARJiAAuHUM is the place or time of return or both. It can also mean return period, because return will happen in it’s place and it’s time at the same time.

fayunabbiohum : so He informs them
Note: FA means then or therefore or so. YUNABBIOKUM is derived from the root N-B-Hamza and it means news or informing since the news are meant to inform. YUNABBIO is an action that is being completed or will be completed. It means: the action of making the object (HUM=them) informed is happening or going to happen by the subject (third person singular pointing to God).
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
Kanoo: they happened to be
Note: the root is K-W-N and it means being. KANOO is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal plural). This in turn means: they were or they happened to be

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


Salaam all and have a great day.

Hussein

6:107

Salaam all,


6:107
Walaw shaa Allahu ma ashrakoo wama jaAAalnaka AAalayhim hafeethan wama anta AAalayhim biwakeelin

The Aya says:
And if Allah willed, they would not have become polytheists. And We did not appoint you (O Muhammad) upon them as safe keeper, nor are you upon them a guarantor.

My personal note:

This Aya brings about some area that can be misunderstood. The term “If Allah Willed then would not have become polytheists” can be understood in one of two ways and only one of them is correct:

1- That Allah made them become polytheists. This is the wrong understanding.
2- That Allah left it ultimately up to them whether they become polytheists or monotheists.

The reason that the first understanding is considered wrong is because there are many passages that emphasize that Allah did not make them polytheists nor act unjustly towards them. Therefore the second understanding is the correct one. There are some statements in the Qur’an that talk about Allah misguiding some people. Those statements are generally in relation to people that Allah misguides because they have originally neglected or abandoned some of His commandments or reminders. Therefore the responsibility rests with them and they can get out of it the moment they start paying attention to those reminders which Allah put in their paths every now and then for them to pay attention to.

Translation of the transliterated words:

Walaw: and if
Shaa: He willed/ He entitied
Note: the root is Sh-Y-Hamza and it means entity. SHAA is an action that is completed that is derived from the root. It means that the action of entitying happened by the subject (third person singular). Therefore it means: He entitied and in this context, it takes the meaning He willed.
Allahu: Allah/God
Note: Allah is the subject of the action that was mentioned earlier SHAA.

ma ashrakoo: they would not have made partners/ they would not have become polytheists
Note: the MA preceding the action is a response to the conditional if that came before. It is a response in negation. ASHRAKOO is derived from the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. ASHRAKOO is an action that is completed. It means: the action of making partner to an undeclared object (pointing to God in this context) happening by the subject (third person plural).

Wama: and not
jaAAalnaka: We made you (singular)/ We appointed you
Note: JaAAaLNA 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. JaAAaLNA is an action that is completed. It means: the action of transforming or making the object (KA= singular you) by the subject (first person plural). In this context it takes the form of appointing and job description.

Aaalayhim: upon them
hafeethan: safe keeper
Note: the root is 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. HAFEETH is the safe keeper. In this context, it can mean that they are the ones who are responsible for their own safe keep especially after the message reached them.

wama anta: and you (singular) are not
Aaalayhim: upon them
Biwakeelin: a guarantor/ responsible
Note: Bi in this context is mainly to emphasize what comes next. WAKEEL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor.


Salaam all and have a great day.

Hussein

6:106

Salaam all,


6:106

IttabiAA ma oohiya ilayka min rabbika la ilaha illa huwa waaAArid AAani almushrikeena

The Aya says:
Join and follow (O Muhammad) what was inspired to you from your nurturing Lord. There is no one worthy of worship but He, and move away from the polytheists.

My personal note:

The term to avoid or move away from the polytheists does should not be understood as not engage them in conveying the message. The Qur’an is clear in ordering the prophet (pbuh) to deliver the message and to engage in a good polite manner. It does however convey moving away from their practices. It may also convey not falling into a protracted back and forth debate that seems to lead nowhere.

Translation of the transliterated words:
IttabiAA: make yourself join and follow
Note: ITTABiAA is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABiAA a is an order addressed to a singular. It means join and follow.

Ma: what
Oohiya: was inspired/ was communicated subtly
Note: OOHIYA is derived from the root W-Ha-Y and it means communication that is of subtle nature or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. OOHIYA is an action that is completed. It means the action of communicating with the object (Ilayka= to singular you) happened by an undeclared subject.
Ilayka: to you (singular)/ towards you
Min: from
rabbika: your nurturing lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of. KA means singular you.

la ilaha: No God/ no entity worthy of worship
Note: LA is for negation of what comes next. ILAHA is derived from the root Hamza-L-H and it means God or one who is worthy of worship. ILAHA means God or entity worthy of worship.

Illa: if not/ except
Huwa: He
waaAArid: and avoid/ and move away/ leave away

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. 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.

Aaani: from/ away from
Almushrikeena: the ones who make partners (To Allah)/ the polytheists
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. ALMUSHRIKEENA are the ones who make partners to God in worship or in action and that includes the polytheists.

Salaam all

Hussein

6:105

Salaam all,


6:105
Wakathalika nusarrifu alayati waliyaqooloo darasta walinubayyinahu liqawmin yaAAlamoona

The Aya says:
And as such We move/ manage the signs in order that they say you (Muhammade) studied, and in order that we make him (the message/ Qur’an) clear to people who know.

My personal note:

The term Nusarrif is translated here as moving and managing. The term has the meaning of moving something from one place to another and so on. It aslo can carry the meaning of changing the nature of the entity from one to another.

In this context probably both apply since Allah brings us the signs for us to observe and at the same time the changing nature of the entities that we see everyday also falls under the term NUSARRIF as pointed earlier in the sura where the day and night are being changed and where the dead comes out of the living and the living comes out of the dead and so on.

Translation of the transliterated words:
Wakathalika: and as such
Nusarrifu: We manage/ We move about
Note: the root is Sad-R-F and it means: the moving or managing of an entity. This can include moving it back to where it came from or moving it somewhere else. It also includes changing the nature of the entity from one thing to another as when this word is used for exchanging currency and so on. NUSARRIF is an action that is being completed or will be completed. It means: the action of making the object (AlAYATI= the signs) managed or moved about is happening or will be happening by the subject (first person plural).

alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.
Waliyaqooloo: and in order that they say
Note: WALI means and in order to or in order that. YAQOOLOO is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLOO 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.

Darasta: you (singular) studied
Note: the root is D-R-S and it means stepping over an entity back and forth. This is the concrete meaning and it is used in a conceptual manner in many ways. When it is applied to going over a book back and forth as in this example, then it takes the meaning of studying it deeply. DARASTA is an action that is completed. It means: the action of studying happened by the subject (secodn person singular).

Walinubayyinahu: and in order that We make it clear/ we clarify it
Note: WALI means and in order to. NUBAYYINA 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. NUBAYYINA is an action that is being completed or will be completed. It means: the action of making clear or clarify the object (HU= him pointing to the signs and the message) is happening by the subject (first person plural).
Liqawmin: to people/ for
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.

yaAAlamoona: they know/ happen to know
Note: YaAALAMOONA is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMOONA is an action that is being completed or will be completed. It means: the action of knowing the object (not mentioned) for fact is happening or will be happening by the subject (third person plural). LIQAWMIN YaAALAMOONA has the meaning of people who know, or people who search for facts.


Salaam all and have a great day.

Hussein

6:104

Salaam all,


6:104
Qad jaakum basairu min rabbikum faman absara falinafsihi waman AAamiya faAAalayha wama ana AAalaykum bihafeethin

The Aya says:

Indeed, clear insights came to you from your nurturing Lord. So, whoever makes himself see then for him and whoever was blind then upon him, and I (Muhammad) am not upon you (plural) of safe keeper.

My personal note:
The Aya lets us know that the proofs that came to us carry lots of insight for us to see and sense. The statement of “Whoever makes himself see, then for him and whoever was blind then upon him” suggests that we have the responsibility of openning our eyes or closing them and that act is totally voluntary and therefore we carry it’s responsibility.

Translation of the transliterated words:


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

Basairu: seen evidences/ evidences/ insights
Note: BASAIR is derived from the root B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. BASAIR are visions and it points to evidences that one can see.

Min: from/ of
rabbikum: your nurturing lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBI is nurturing Lord of. KUM means plural you.
Faman: so whoever
Absara: saw/ made himself see
Note: the root is B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. ABSARA is an action that is completed. It means: the action of seeing or making oneself see happened by the subject (first person singular).

Falinafsihi: Then for himself
Note: FA means then or therefore or so. LI means to or for. NAFSIHI is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. NAFSI means self of. HI means him.
Waman: and whoever
Aaamiya: became/ was blind
Note: the root is Ain-M-Y and it means blindness. AAaMIYA is an action that is completed. It means the action of being or becoming blind happened by the subject (third person singular).
faAAalayha: then upon her (his self)

wama: and not
ana: I (Muhammad)
Aaalaykum: upon you (plural)
Bihafeethin: safe keeper
Note: the root is 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. HAFEETH is the safe keeper. In this context, it can mean that they are the ones who are responsible for their own safe keep especially after the message reached them.


Salaam all and have a great day.

Hussein

6:103

Salaam all,


6:103
La tudrikuhu alabsaru wahuwa yudriku alabsara wahuwa allateefu alkhabeeru

The Aya says:

The visions do not/ cannot encompass Him while He encompasses the visions andHe is the tenderly caring, the well informed.

My personal note:
The statement of visions do not encompass Him suggests that if someone is able to see Allah then that vision will be limited and therefore cannot encompass Him with their vision. This applies to the individual and to the whole of creation even if it tried to pool their visions it will still not be able to encompass Allah. This does not necessarily mean that seeing Allah is negated. it just means that the vision is limited by the limitations set upon our visions.

The term LATEEF is a term that covers tenderness in caring. It encompasses helping the entity reach it’s goals with tenderness and care and love.

Translation of the transliterated words:
La tudrikuhu: do not reach Him/ will not encompass Him/ Will not reach His extent

Note: LA is for negation of the action that is coming next. TUDRIKUHU is derived from the root D-R-K and it means reaching. This is the conceptual meaning and it covers reaching time and place and also ideas or thoughts according to the context. TUDRIKUHU is an action that is being completed or will be completed. It means: the action of reaching or encompassing the object (HU=Him and pointing to Allah) is happening or will be happening by the subject (third person plural). Because it was preceded by the LA then this action is negated.
Alabsaru: the visions
Note: ALABSARU is derived from the root B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. ALABSARU means the visions.

Wahuwa: while He
Yudriku: Reaches/ encompasses
Note: YUDRIKU is derived from the root D-R-K and it means reaching. This is the conceptual meaning and it covers reaching time and place and also ideas or thoughts according to the context. YUDRIKU is an action that is being completed or will be completed. It means: the action of reaching or encompassing the object (ALABSARA= the visions) is happening or will be happening by the subject (third person singular).

alabsara: the visions
Note: ALABSARA is derived from the root B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. ALABSARA means the visions.
Wahuwa: and He
Allateefu: the caring/ the tender in caring
Note: the root is L-TTA-F and it means tenderness in caring and is generally defined as helping reach the goal and protecting at the same time. ALLATEEF is the one who is tender in caring.
alkhabeeru: the Well informed
Note: the root is KH-B-R and it means information or informing. ALKHABEER is the one that is well informed and who informs others as well.

Salaam all and have a great day.

Hussein

6:102

Salaam all,


6:102
Thalikumu Allahu rabbukum la ilaha illa huwa khaliqu kulli shayin faoAAbudoohu wahuwa AAala kulli shayin wakeelun

The Aya says:
This is Allah, your (plural) nurturing Lord. There is no entity worthy of worship but He, creator of everything, then humble and submit yourselves to Him, and He is guarantor upon everything.

My personal note:

In this blog I explanded some new information on the terms that are derived from the root Ain-B-D. This term is used for slave and servant. However, it is related to the entity becoming submissive and humble in front of another. In a sense, that is it’s relationship to slavery. In becoming a slave of Allah, one is submitting and humbling himself or herself voluntarily and this does not happen unless one is in awe, admiration, love hope and fear altogether. If some of those elements are missing, then the worship is a work in progress that needs more work on it.

Translation of the transliterated words:
Thalikumu: that is for you (plural)
Allahu: Allah
rabbukum: your nurturing Lord
Note: RABBUKUM is derived from the root R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBU is nurturing Lord of. KUM means plural you.

la ilaha: No Gods/ no entity worthy of worship
Note: LA is for negation of what comes next. ILAHA is derived from the root Hamza-L-H and it means God or one who is worthy of worship. ILAHA means God or entity worthy of worship.

Illa: if not/ except
Huwa: He
Khaliqu: creator of/ shaper of
Note: KHALIQU is derived from the root KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well. KHALIQU means creator or shaper of.
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
faoAAbudoohu: therefore worship him/ therefore submit and humble yourselves to Him
Note: FA means then or therefore or so. oAABUDOOHU is derived from the root Ain-B-D and it means slave or servant. One concrete use of the term is the word Road that is MUAAaBBAD and is used for the road that had been made easy to use and smooth for the people to walk on without hindrance. Conceptually, the term is then used for humbleness and submission. It is used for slave and servant because of their humbleness and submission in relation to the master and that is the essence of worship with the understanding that one humbles himself and submits when in awe of the greatness of the entity and when in love with the entity and Allah is deserving of both. oAABUDOOHU is an order addressing a plural. It means worship or submit and humble yourselves to Him.
Wahuwa: and He
AAala: upon/ on
Kulli: every/ each
Note: KULLI is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLI means every, or each.

Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
Wakeelun: guarantor/ responsible
Note: In this context it carries emphasis. WAKEEL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the entity who is guardian or guarantor.

Salaam all and have a great day.

Hussein

6:101

Salaam all,

6:101
BadeeAAu alssamawati waalardi anna yakoonu lahu waladun walam takun lahu sahibatun wakhalaqa kulla shayin wahuwa bikulli shayin Aaaleemun

The Aya says:
Innovator of the heavens and the earth. How come there be for him children?! and He did not have a female companion?! And He created everything and He is, in everything, knowing.

My personal note:
The term BADeeAAu suggests innovation and initiation and Allah is both of those for the heavens and the earth.

The Aya says that there is no reason nor possibility for Allah to have Children when He created everything. In a sense it says that the relationship between everything that exists and God is the relationship between a creation and the creator, therefore no one of the creation is any special except in Taqwa (acting in consciousness of Allah).

The Aya also mentions that Allah does not have a female companion. This means that Allah is unique and in no need for a companion to complete Him. The Aya also gives us a rule that Allah puts in his creation. This rule says that Children or offspring come from the unity between a conceptual male and a conceptual female and Allah is exalted above this.

Translation of the transliterated words:
BadeeAAu: Innovator and initiator
Note: the root is B-D-Ain and it means to innovate and initiate something or an idea. BADeeAAu is the entity that innovates and initiates the thing
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.
Anna: how come? How possible that?
Yakoonu: there is/ there is or will be
Note: YAKOONU is derived from the root K-W-N and it means being. YAKOONU is an action that is being completed or will be completed that is derived from the root. It means: it will be or it becomes.

Lahu: belongs to Him
Waladun: offspring
Note: WALADUN is derived from the root W-L-D and it means giving birth or conceiving. WALADAN is the product of giving birth.

Walam takun: while did not happen to be/ and it was not
Note: WALAM is for negating the next action. TAKUN is derived from the root K-W-N and it means being. KUNTU is an action that is being completed or will be completed that is derived from the root. It means: the action of being is happening or will be happening by the subject (third person singular). This whole sentence then means: it did not happen to be/ it was not. Although the action is in the present tense, but this is a form of past tense because it was preceded by the LAM form of negation.
Lahu: for Him/ belong to Him
Sahibatun: female companion
Note: The root is Sad-Ha-B and it means companion or companionship. SAHIBATUN is a female companion.

wakhalaqa: while He created them/ While He shaped them
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KHALAQA is derived from the root KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well. KHALAQA is an action that is completed. It means: the action of creating or shaping the object (KULLA= every) happened by the subject (third person singular pointing to Allah).
kulla : every/ each
Note: KULLA 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. KULLA 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

Wahuwa: and HE (Allah)
bikulli : in every/ each
Note: Bi suggests that what comes after it is either a tool of the action or an object of the action or any combination. If bi serves as an object of the action that it serves as an emphasis of the action. In english BI can take the meaning of in or by in some sense or another. 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

AAaleemun knowledgeable/ knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLEEM is the one that is very knowledgeable


Salaam all and have a great day.

Hussein

6:100

Salaam all,

:

6:100
WajaAAaloo lillahi shurakaa aljinna wakhalaqahum wakharaqoo lahu baneena wabanatin bighayri AAilmin subhanahu wataAAala AAamma yasifoona

The Aya says:
And they made for Allah partners of the Jinn/ hidden entities, while He created them, and they faslely fashioned for Him sons and daughters without knowledge. Gxalted is He and rising way above what they describe.

My personal note:
The term WAKHARAQOO carries the visual of making holes in something and this conceptually is used to point to them making up stories or fashioning stories that are untrue. In this case, it is about sons and daughters.

The Aya ends up with SUBHAN and this term is often used when someone is attributing to God something that is inappropriate. The term suggests that Allah is glorified from such lowness. The term is followed by TaAAaLA with suggests also rising way above what is described. So, the combination suggest that Allah is not only axalted above what they say but still rising much further from such low description.

Translation of the transliterated words:
WajaAAaloo: and/including they made into/ transformed into/ formed into
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. JaAAaLOO 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. JaAAaLOO is an action that is completed. It means: the action of transforming the object (SHURAKAA= partners) by the subject (third person plural).
Lillahi: to Allah/ for Allah
Shurakaa: partners of
Note: the root SH-R-K and it means partner or partnership and with this partnership is a measure of equality or being on par. SHURAKAO means partners of.

Aljinna: the Jinn/ the hidden entities/ the genies
Note: the root is root J-N-N and it means hidden or hiding. It is therefore used to mean darkness because it hides as well as garden because gardens can be hidden or because it has less light than the place out in the sun for the Arabs of the desert. ALJINN are the hidden entities or what one calls Genies
Wakhalaqahum: while He created them/ While He shaped them
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. KHALAQA is derived from the root KH-L-Qaf and it means creating and creation. The word has many little other meanings that revolve around that theme, in concrete, it means the smoothened rock that was shaped that way, so it has the cutting and shaping and making things as part of the meaning as well as creating out of nothing as well. KHALAQA is an action that is completed. It means: the action of creating or shaping the object (HUM= them pointing to the Jinn) happened by the subject (third person singular pointing to Allah).

Wakharaqoo: and they concocted/ and they made up lies/ they falsely fashioned
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. KHARAQOO is derived from the root KH-R-Qaf and it means to make a hole or break in an entity. Conceptually, it is used for many things according the context. In this context, it is used for making up a lie or a myth with the relation that this is a story with holes in it. KHARAQOO is an action that is completed. It means: the action of making up lies happened by the subject (third person plural).
Lahu: to Him/ for Him (Allah)
Baneena: sons/ male children
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. BANEEN means sons or male children

Wabanatin: and daughters/ female children
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. BANAT is derived from the root 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. BANAT means daughters or female children.

Bighayri: by other than/ without
Aailmin: knowledge/ knowledge of facts
Note: AaiLM is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAiLM is knowledge or knowledge of facts.

subhanahu: Glorified is He/ exalted is He/ way above
Note: the root is S-B-Ha and it gives the concrete meaning of swimming above the water or any smooth unhindered motion above an entity or a surface. When it is used for God, it carries the meaning of God being above any entity and unhindered by it. Basically what Glorification or exaltation of God constitutes. In this case, it also carries the meaning of being above and beyond what comes next.
wataAAala: and rises above
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. TaAAaLA is derived from the root Ain-L-W or Ain-L-Y and it means rising or above or just rising. TaAAaLA is an action that is completed. It means the action of rising above happened by the subject (third person singular).

Aaamma: away from what/ above what
Yasifoona: they describe
Note: the root is W-Sad-F and it means describing an entity in one way or another. YASIFOON is an action that is being completed or will be completed. It means: the action of describing is happening or will be happening by the subject (third person plural).

Salaam all and have a great day.

Hussein

6:99

Salaam all


6:99

Wahuwa allathee anzala mina alssamai maan faakhrajna bihi nabata kulli shayin faakhrajna minhu khadiran nukhriju minhu habban mutarakiban wamina alnnakhli min talAAiha qinwanun daniyatun wajannatin min aAAnabin waalzzaytoona waalrrummana mushtabihan waghayra mutashabihin onthuroo ila thamarihi itha athmara wayanAAihi inna fee thalikum laayatin liqawmin yuminoona

The Aya says:
And He the one who brought water down from the sky, so We made come out by it (the water) growth/ planting of everything. So We made come out of it greenery, from which We made come out seeds one on top of another and from the dates, from their flowering bunches hanging near, and gardens of grapes and the olive and the pomegranate looking alije and not looking alike. Look (o people) at it’s fruition when it bears fruit and it’s maturation. Indeed in this all are signs for people who make themselves safe.

My personal note:
The statement “And We made come out by it (the water) growth/planting of everything” links the growth of the plants directly to the water as the cause of that growth. This is significant because it makes the action of God of making the plant come out an indirect action through His action of making the water come down.

This is an important concept that some Muslims may forget and that is Allah links his actions to the causes and factors that we know on this earth. It is very rare, although it happens in the form of miracles and so on, for His actions to be direct actions irrespective of the causes that are on earth or in the sky or heaven. This also means that we are directly responsible for our own actions. We cannot blame them upon God.

Translation of the transliterated words:


Wahuwa: and He
Allathee: the one who/ who
Anzala: He brought down
Note: ANZALA is derived from the root N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay. ANZALA is an action that is completed. It means: the action of making arrive or making descend happened by the subject (first person singular).
Mina: from
Alssamai: the sky/ the heaven/ the above
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. ALSSAMAI is the above or what is above, that is the sky or the heaven or any entity from the atmosphere to beyond that
Maan: water/ liquid

Faakhrajna: so We made come out
Note: FA means so or therefore or then. AKHRAJNA 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. AKHRAJNA is an action that is completed. It means: the action of making the object (nabata=planting) come out is happening or will be happening by the subject (first person plural).

Bihi: by him
Note: Bi suggests that what comes after it is either a tool of the action or an object of the action or any combination. 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 water.
Nabata: planting of/ growing of/ raising of
Note: the root N-B-T and it means planting or growing plant. NABATA means growing or planting or raising.
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

Faakhrajna: so We made come out
Note: FA means so or therefore or then. AKHRAJNA 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. AKHRAJNA is an action that is completed. It means: the action of making the object (nabata=planting) come out is happening or will be happening by the subject (first person plural).
Minhu: from him
Khadiran: green/ greenery
Note: the root is KH-Dhad-R and it means green. KHADIRAN means green or greenery.
Nukhriju: We makes come out
Note: NUKHRIJU 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. NUKHRIJU is an action that is being completed or will be completed. It means: the action of making the object (habban=seeds) come out is happening or will be happening by the subject (first person plural).

Minhu: from him
Habban: seed/ seeds
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. HABBAN here means seed.

Mutarakiban: riding each other/ on top of each other/ complex
Note: the root is R-K-B and it means riding or mounting on top of something or someone. It is used in many situations including riding a means of transportation but also when something is made of several parts put together or on top of each other. MUTARAKIBAN means riding each other or on top of each other. It can also point to complexity in formation.
Wamina: and of
Alnnakhli: the palm trees.
Note: the root is N-KH-L and it means palm trees and date palms. The term is also used for separating the grain from the impurities so one would have pure grain. In this context, ALNNAKHLI means the palm trees.
Min: from

talAAiha: her pollen/ her fruition/ her flowering
Note: the root is TTA-L-Ain and it means becoming visible or seen. In concrete it points to when the flowers of the plant start appearing and also when the pollen appears . Conceptually, it can be taken to mean becoming perceived. TALAAiHA means her flowering/ fuition/ pollen
Qinwanun: branches/ bunches
Note: the root is Qaf-N-Y and it means in concrete the inside of the bamboo in which water flows. It is used for canals or water tubes that bring water as well as can be used for the trunks and branches of the trees. Conceptually, it is used for earning and gains. QINWAN means branches or bunches that carry the fruit.

Daniyatun: dangling near
Note: the root is D-N-W and it means nearness or nearing. DANIYATUN means dangling near and so on.
Wajannatin: and gardens
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. JANNATIN is derived from the root J-N-N and it means hidden or hiding. It is therefore used to mean darkness because it hides as well as garden because gardens can be hidden or because it has less light than the place out in the sun for the Arabs of the desert. JANNATIN means: gardens/ Hidden entities.

Min: of
aAAnabin: grapes
Note: the root is Ain-N-B and it means grape. aAANAB means grapes
Waalzzaytoona: and the olives
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. ALZZAYTOONA is derived from the root Z-Y-T and it means the juice of the olive or the olive oil. It is used for any other oil as well. ALZZAYTOONA means the olive/ olives.

Waalrrummana: and the pomegranate
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. ALRRUMMANA is the pomegranate.
Mushtabihan: looking alike
Note: the root is SH-B-H and it means to look like (something or someone) while you may or may not be alike. MUSHTABIHAM means look alike.
waghayra and other than/ and not
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. GHAYRA is derived from the root GH-Y-R and it means other or different from. GHAYRA means different or other than.

Mutashabihin: looking alike
Note: the root is SH-B-H and it means to look like (something or someone) while you may or may not be alike. MUTASHABIHIN means look alike.

Onthuroo: see/ watch/ observe
Note: the root is N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting. OTHUROO is an order addressed to a group. It means: watch or see or observe
Ila: at/ towards
Thamarihi: fruit/ product
Note: the root is TH-M-R and it means the product of the tree of fruit and otherwise. It is conceptually used to point to any product of anything. THAMARIHI means his fruit/ his product
Itha: when/ if and when
Athmara: produced fruit/ caused product
Note: the root is TH-M-R and it means the product of the tree of fruit and otherwise. It is conceptually used to point to any product of anything. ATHMAR is an action that is completed. It means: the action of causing fruit or causing product happened by the subject (third person singular pointing to the date palm).

wayanAAihi: and it’s maturation
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. YANAAiHI is derived from the root Y-N-Ain and it means when the fruit becomes mature on the tree. YANAAiHI means it’s maturation.
Inna: indeed
Fee: in
Thalikum: those
Laayatin: signs
Note: LA is for emphasis. AYATIN is derived from the root Hamza-Y-H and it means sign. AYATIN means signs.
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.
yuminoona make themselves safe/ trust
Note: YUMINOONA 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. YUMINOONA 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).


Salaam all and have a great day.

Hussein

6:98

Salaam all,


6:98
Wahuwa allathee anshaakum min nafsin wahidatin famustaqarrun wamustawdaAAun qad fassalna alayati liqawmin yafqahoona

The Aya says:
And He is the one who initiated you (plural) from one self, then place/time of settling and place/time of leaving/storing. Indeed We made the Ayat distinct for people who understand.

My personal note:

The contrasting of Mutaqarr and MustawadaAA is interesting and brought the attention of the people of Tafsir. Linguistically mustaqarr would be the place/time of staying put. The people of Tafsir had several understanding of that term including the womb, but also the surface of the earth and the ground of the earth. Basically covering the stages of our human life from being in our mother’s womb to living to dying and being burried somewhere on earth. All those meanings apply and fall within the understanding of the term MUSTAQARR.

MUSTAWDaAA can take the meaning of place/time of storage but also the place and time of saying good bye or leaving or letting go. This was also understood by the people of Tafsir in different ways mainly amongst them being in the sperm of the humanity. This understanding actually covers the meaning of storage and of letting go at the same time since we are stored for a time and then we are let go.

Translation of the transliterated words:
Wahuwa: and He
Allathee: the one who/ who
Anshaakum: made you (plural ) start/ made you rise/ initiated you
Note: ANSHAAKUM is derived from the root N-SH-Hamza and it means the start and progressison of an entity. In concrete usage it is used for the young man or woman and so on where they started and progressed to that stage. ANSHAAKUM is an action that completed. It means: the action of making an object (KUM= plural you) rise or start and progress happened by the subject (first person singular)


Min: from
Nafsin: 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.
Wahidatin: one/ single
Note: the root is W-Ha-D and it means one or a single unit. WAHIDATIN means one or single.
Famustaqarrun: then place and time of landing/ then place and time of settling
Note: FA means then or therefore. MUSTAQARR is derived from the root Qaf-R-R and it means in one concrete form, the food or drink that remains in the pot after it was utilized. Then in a conceptual manner, it takes the meaning of settling and being stable as well as cooling, since it will cool down with time, but also because coolness is a sign of something settled. MUSTAQARRUN means place or time or place and time of reaching settlement.

wamustawdaAAun: and place of staying/ of storage/ of leaving
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. MUTAWDaAAUN is derived from the root W-D-Ain and it means in concrete the shells that are picked from the seashore and have holes in them where people can make necklaces and so on. The meaning can then have many conceptual applications such as leaving and let go. It is also used for storage and protection and for adornment. MUTAWDaAA is place for storage/ protection and place of leaving us till the time come. All the conceptual meanings apply here.
Qad: indeed

Fassalna: We detailed/ we made distinguished/ we made distinct
Note: the root is F-Sad-L and it means what makes the two things or more distinguishable from one another. This can be because of separation or because of joint or change of color or angle and so on. The action is more of distinction. FASSALNA is an action that is derived from the root. The action is completed. It means that the action of distinguitiong or detailing of the object (ALAYATI= the signs) happened by the subject (first person plural).
alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.
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.

yafqahoona: they understand
Note: the root is F-Qaf-H and it means understanding. YAFQAHOON is an action that is being completed or will be completed. It means: the action of understanding is happening or will be happening by the subject (third person plural).


Salaam all and have a great day.

Hussein

6:97

Salaam all,

6:97
Wahuwa allathee jaAAala lakumu alnnujooma litahtadoo biha fee thulumati albarri waalbahri qad fassalna alayati liqawmin yaAAlamoona

The Aya says:
And He is the one who made for you (plural) the stars in order that you guide yourselves by them in the darknesses of the land and the sea. Indeed we made the signs distinct for people who know.

My personal note:
The statement of “made for you the stars in order that you guide yourselves” does not need to be taken as meaning that the only reason Allah created the stars is for our guidance, but that is one of the main functions of the stars for humans.

Translation of the transliterated words:
Wahuwa: and He
Allathee: the one who/ who
jaAAala: made/ transformed/ formed into
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 transforming the object (ALNNUJOOMA= the stars) by the subject (first person singular pointing to Allah).

Lakumu: to you (plural)
Alnnujooma: the stars/ the stars and planets
Note: the root is N-J-M and in concrete it is used for any body in the sky that shines light including planets and stars. It is also used for plants that come out of the ground but do not have a stalk like a tree including grass and ground cover. Conceptually, it is used for anything that comes out and becomes apparent/ sprouts or is discovered or shows itself somehow. ALNNUJOOM in this context points to the stars and planets.

Litahtadoo: in order that you (plural) guide yourselves
Note: LI means to or in order to. TAHTADOO 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. TAHTADOO is an action that is being completed or will be completed. It means: the action of guiding oneself or for oneself is happening by the subject (second person plural).

biha: by her/ with her/ in her/by them
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. HA means her or them for plural of feminine to cover plurals of non living entities, and it points to the stars.
Fee: in
Thulumati: darkness/ darknesses
Note: the root is THA-L-M and it means darkness in the most concrete form. This word also takes the meaning of misplacing right from wrong and transgression or injustice since injustice is displacing right from wrong and a decision made in darkness. THULUMATI means the darknesses of.
Albarri: the land/ the firm ground
Note: ALBARRI isderived from the root 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.

waalbahri: and The Sea/ the water

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. ALBAHRI is derived from the root B-Ha-R and it means big water. It is used to mean the sea or any big body of water.
Qad: indeed
Fassalna: We detailed/ we made distinguished/ we made distinct
Note: the root is F-Sad-L and it means what makes the two things or more distinguishable from one another. This can be because of separation or because of joint or change of color or angle and so on. The action is more of distinction. FASSALNA is an action that is derived from the root. The action is completed. It means that the action of distinguitiong or detailing of the object (ALAYATI= the signs) happened by the subject (first person plural).

alayati: the signs
Note: AYAT is derived from the root Hamza-Y-H and it means sign. ALAYATI means the signs.
Liqawmin: to people/ for 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.
yaAAlamoona: they know/ happen to know
Note: YaAALAMOONA is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. YaAALAMOONA is an action that is being completed or will be completed. It means: the action of knowing the object (not mentioned) for fact is happening or will be happening by the subject (third person plural). LIQAWMIN YaAALAMOONA has the meaning of people who know, or people who search for facts.


Salaam all and have a great day.


Hussein

6:96

Salaam all,

6:96
Faliqu alisbahi wajaAAala allayla sakanan waalshshamsa waalqamara husbanan thalika taqdeeru alAAazeezi alAAaleemi

The Aya says:
One who cracks open the morning light, and He made the night calmness, and the sun and the moon calculation. That is setting of limits of the dominantly strong, the knowing.

My personal note:

The Aya uses the root of F-L-Qaf as cracking open the morning or morning light. Then it brings our attention that Allah made the night calmness in the sense of rest and relaxation and so on. He also brought to our attention that the sun and the moon were considered calculatio and this points to the fact that we calculate time by the sun and the moon. Islamically, our prayer times are determined by the position of the sun in the sky and the days are determined by the sun while the months are determined by the moon.

I translated the term TAQDEER as setting of limits which is within the range of the meaning. Another way of understanding it is as “measuring” and that is also within the range of the meaning. I chose “Setting of limits” because that understanding not only covers the measurement but also tells us that Allah did set the limits and knows the measure at the same time.

Translation of the transliterated words:
Faliqu: one who cracks open/ opener/ creator
Note: the root is F-L-QAF and it means cracking something open. It is used for the cracks in the feet. It is also used for cracking open the egg and the new chicks come out. Conceptually, it is used often used for things that crack open and a new product or creation emerges. FALIQU means: one who cracks open. It can also mean creator because that is what happens when things crack open, some new beginnings.
Alisbahi: the lighting/ the morning light
Note: ALISBAH 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. ALISBAHA is the morning light.

wajaAAala: and/including He made into/ transformed into/ formed into
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. JaAAaLA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLA is an action that is completed. It means: the action of transforming the object (ALTHTHULUMATI= the darknesses) by the subject (first person singular pointing to Allah).
allayla: the night
Note: ALLAYLA is derived from the root L-Y-L and it means night. ALLAYLA means the night.
sakanan: rest/ calmness/ relaxation
Note: 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. SAKANAN means rest or calm and relaxation.

Waalshshamsa: and the sun
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. ALSHHAMSA is derived from the root SH-M-S and it means sun. ALSHSHAMSA is the sun.
Waalqamara: and the moon
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. ALQAMAR is derived from the root Qaf-M-R and it means moon. SALQAMAR is the moon.

Husbanan: Calculation/ counting/ dating./ accounting of time
Note: the root is Ha-S-B and it means calculating from all the aspects of it. HUSBANAN means calculation or counting. In this context this calculation is for dating and counting the dates and the months and the years.
Thalika: that
Taqdeeru: setting of limits of
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. TAQDEERU means setting of limits or making of measures.

alAAazeezi: the 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.
alAAaleemi: the knowledgeable/ the knowing
Note: the root is Ain-L-M and it means knowing/knowledge or knowledge of facts. ALAAaLEEM is the one that is very knowledgeable

Salaam all and have a great day.

Hussein

6:95

Salaam all,

Salaam all,

6:95
Inna Allaha faliqu alhabbi waalnnawa yukhriju alhayya mina almayyiti wamukhriju almayyiti mina alhayyi thalikumu Allahu faanna tufakoona

The Aya says:

Indeed Allah is the one who cracks open the seed and the fruit pit, including He makes the living come out of the dead and makes the dead come out of the living. This is Allah for you (plural) so how come you get mislead?!

My personal note:
The term FALIQ is often used for cracking open of an entity. This is often used for making way for a new entity to come out of this issue of cracking open. So, this can apply to the egg that hatches and brings about a new bird. In this issue, it is talking about the cracking open of the seeds of grain and fruits in order to have a new plant sprout. The term F-L-Qaf is used for creation because creation mostly involves cracking open an entity to make a new one come out.

This Aya mentions that Allah is the one who cracks open the seeds to make the plants sprout. This action does not have to be understood as necessarily a direct action of God. The term also allows for understanding the action as happening indirectly from God. Meaning that God makes the issue happen through a process that Allah had created in place.

The Aya talks about the living come out of the dead and the dead come out of the living. In this sense, one may argue that the seed is not necessarily dead but dormant or something like that. In Arabic, linguistically, death is defined by inactivity and life is defined as activity.

The last word of the Aya is derived from the term Hamza-F-K and it is used for untruth and for misleading information or information turned upside down. In concrete, It is used for land that missed the rain, but also for land turned upside down by earthquake or other disaster or drowned by floods.

Translation of the transliterated words:
Inna: indeed
Allaha: Allah
Faliqu: one who cracks open/ opener/ creator
Note: the root is F-L-QAF and it means cracking something open. It is used for the cracks in the feet. It is also used for cracking open the egg and the new chicks come out. Conceptually, it is used often used for things that crack open and a new product or creation emerges. FALIQU means: one who cracks open. It can also mean creator because that is what happens when things crack open, some new beginnings.

Alhabbi: the seeds
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. ALHABBI means the seeds mainly of grains.

Waalnnawa: and the pits of fruits/ seeds of fruits
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. ALNNAWA is derived from the root N-W-Y and it means in concrete the pit of the date fruit but can apply to any other fruit or seed of. conceptually, the term can apply to any main aim or intention and so forth. In here the NAWA is the fruit seeds or pits of fruits.
Yukhriju: He makes come out
Note: YUKHRIJU is derived from The root KH-R-J and it means coming out or exiting. That is the conceptual meaning and it assumes it’s more specific meaning or meanings according to the plane of thought of the sentence. YUKHRIJU is an action that is being completed or will be completed. It means: the action of making the object (ALHAYYA= the living) come out is happening or will be happening by the subject (third person singular).

Alhayya: the living/ the moving/ active
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. ALHAYYA here means the living or the moving.
Mina: from
Almayyiti: the dead/ the static/ the inactive
Note: ALMAYYITI is derived from the root M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAYYITI means the dead or the static/ dormant/ not moving.

Wamukhriju: and exitor/ and maker come out
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. MUKHRIJU 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. MUKHRIJU is the one who makes exit or come out.

Almayyiti: the dead/ the static
Note: ALMAYYITI is derived from the root M-W-T and it means death or the opposite of life or the lack of voluntary movement. ALMAYYITI means the dead or the static/ dormant/ not moving.
Mina: from
alhayyi: the living/ the moving
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. ALHAYYI here means the living or the moving.

Thalikumu: that is for you (plural)
Allahu: Allah
Faanna: then how come?!
Tufakoona: you (plural) get drifted/ get get misplaced/get mislead
Note: the root is Hamza-F-K and it means when an entity misses a target or gets misplaced. In concrete it is given to the land that the rain skips and anything out of place. It is also used for the land that is turned upside down by a disaster or wind or otherwise. Conceptually, it takes many meanings depending on the context and those include turning away from the truth as well as saying untruth. in this one it points to drifting from the truth and misplacing it and so on. TUFAKOONA is an action that is being completed or will be completed. It means: the action of becoming drifted or misplaced from the truth happened to the object (second person plural) by an undeclared subject.


Salaam all and have a great day.

Hussein