Salaam all
10:107
wa-in yamsaska l-lahu biḍurrin falā kāshifa lahu illā huwa wa-in yurid`ka bikhayrin
falā rādda lifaḍlihi yuṣību bihi man yashāu min ʿibādihi wahuwa l-ghafūru l-raḥīmu
The Aya says:
And if Alla touches you (singular) with
harm then nothing removes it except Him and if He intends for you good then
nothing blocks His blessing. He targets
(the blessing) whoever He wills amongst his humbled ones/ servants and He is
the forgiving/ protector the merciful/ graceful.
Translation of the transliterated words:
wa-in: and
if
yamsaska: touches
you/ hit you (singular)
Note:
the root is M-S-S and it means touching. Conceptually, it takes many meanings
that are related to touch and they range from just touch to deep influence and
so on according to the context. UAMSAS is an action that is being completed or
will be completed. It means: the action of touching or affecting the object (KA=
singular you) by the subject (Allah)
l-lahu: Allah
biḍurrin:
with harm/ by harm
Note: BI signifies an attachment or close linkage between
what is before and what is after it. In
a Verbal sentence it can mean attachment to the action or to the subject as it
does the action. This attachment can
then signify many things according to the verb and to the sentence and so
on. DDURRIN is derived from the root Dhad-R-R and
it means to harm or opposite of benefit. Concrete word is DAREER and it means
blind person or a person that is afflicted with weakness and illness.
Conceptually, it covers any kind of significant harm or affliction. DURRIN is
harm or affliction of or the harm that afflicted
Falā: then
no
Kāshifa: remover/
reliever
Note:
the root is K-SH-F and it means removing what was a cover or barrier either to
vision or other forms. Conceptually it takes the different meanings of mainly
remover of harm or remover of barrier to vision or other forms of perception.
In this cotext KASHIF means remover/ reliever of the harm.
Lahu: to it/ of it
Illā: except
Huwa: He/ Him
wa-in: and
if/ while if
yurid`ka: He
intends for you (singular)/ He wants for you
Note:
the root is R-W-D and it means in concrete the person that goes ahead of the
people looking for resources. Therefore, the word has within it the meanings of
pioneering, seeking and desiring. YURID is an action that is being completed or
will be completed. It means: the action of seeking or wanting something to
happen to the object (KA=singular you) is happening or will be happening by the
subject (third person singular pointing to Allah).
Bikhayrin: in good
Note: BI signifies an attachment or close linkage between
what is before and what is after it. In
a Verbal sentence it can mean attachment to the action or to the subject as it
does the action. This attachment can
then signify many things according to the verb and to the sentence and so
on. KHAYRIN is derived from the root KH-Y-R and it means choice. It is also understood as
good or as better, because one would chose the good over the bad. KHAYRIN
means: The good or what people view as good.
Falā: then
no
Rādda: blocker/ repellor
Note:
the root is R-D-D
and it means: making an entity return to a point of beginning. This is the
general conceptual meaning and it takes meanings of repelling/ blocking or
other forms of “making return” that are dictated by the context of the text. RADDA is the one capable of repelling or
blocking
lifaḍlihi:
of His bounty
Note: Li means to or of or for. FADLIHI
is derived from the root F-Dhad-L and it means overflowing of good or being able to
fulfill all your needs from an entity and then still have more of it spared. It
can also mean abundance due to the same reason. FADHLI means the abundance
of. HI means him and points to Allah.
yuṣību:
He targets/ He hits
Note:
the root Sad-W-B and it means in one of the concrete usages the rain falling on
a place. This word is then used to mean hitting the target correctly or being
correct, because the rain is correct in hitting it’s target. YUSEEBU is an
action that is being completed or will be completed that is derived from the
root. It means the hitting of the object (Man=whoever) is happening or being
made to happen by the subject (third person).
Bihi: by
it
Note: BI signifies an attachment or close linkage between
what is before and what is after it. In
a Verbal sentence it can mean attachment to the action or to the subject as it
does the action. This attachment can
then signify many things according to the verb and to the sentence and so
on. HI means him or it in this case and
points to the bounty of Allah
Man: Who/
whoever
Yashāu: He
wills
Note:
the root is SH-Y-Hamza and it means entity for noun and to entity for the
action. This means making a non entity become an entity, which also means
making what was impossible possible, or what was non existent, existent or what
was un-allowed allowed, and so forth. YASHAO is an action that is related to
the root that is being completed or will be completed. It means: The entity is
happening or will be happening by the subject (third person singular and points
to God).
Min: of/ from
ʿibādihi:
His servants/ his humbled ones
Note: the root is Ain-B-D and it means slave or
servant. The road that is MUABBAD is the
road that is well trodden and made easy to walk or drive on and so on. Conceptually, aAABD is an entity that is easy
to manage and does smooth sailing either by it’s own or by being subject to
pressure from above. It is used for
slave or servant or anyone who is humbled for love or devotion or by the sheer
power of the other entity. iAAiBADIHI
means his servants or his humbled ones.
His humbled ones is generally used for those who are close to Allah.
Wahuwa: and
He
l-ghafūru: the forgiving/ the protector (from sin and others)
Note:
the root is GH-F-R or Ghain-F-R and it means covering for protection. The
concrete word is the helmet of the fighter. In the Qur’an the usual context is protection
from the consequences of poor actions or sins. ALGHAFOOR is the forgiving
one or the one who acts as protector from sin and from other dangers.
l-raḥīmu:
the merciful/ the graceful
Note: the root is R-Ha-M and it means womb in concrete. This can
be extended to all the positive qualities that the womb provides to the
fetus. ALRRAHEEM is the merciful or the
graceful.
