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Salaam all,8:52
كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَفَرُواْ بِآيَاتِ اللّهِ فَأَخَذَهُمُ اللّهُ بِذُنُوبِهِمْ إِنَّ اللّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ
Kadabi ali firAAawna waallatheena min qablihim kafaroo biayati Allahi faakhathahumu Allahu bithunoobihim inna Allaha qawiyyun shadeedu alAAiqabi
Like the habit of the people of Pharoah and those who were before them. They rejected Allah’s signs, so Allah took them because of their sins. Indeed, Allah is strong, stern in the punishment.
The Aya brings about the issue that Allah does not punish people out of nothing but always in response to their sins.
Kadabi: As habit of/ as practice of
Note: KA means as or like. DABI is derived from the root D-Hamza-B and it means habit or practice. DABI means: practice of or habit of.
Ali: people of
Note: the root is Hamza-W-L and it means ultimate as a concept and takes different shapes and specific meanings according to the situation. ALI means: people who ultimately resort to the word that comes next. I shortened it to people of. They could be family of or the people that consider him their ultimate source and order and so forth.
firAAawna: Pharaoh
waallatheena: and those who
min: from
qablihim: before them
Note: the root is Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. QABLI in here means in front of in time and that means before of. HIM means them.
Kafaroo: rejected (Allah and His message)/ discarded
Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it. This is then used conceptually for many purposes as in discarding and rejecting as well as burying. KAFARO is an action that is completed. It means: the action of rejection or discarding of the object (not declared, but understood from the context to point to God and/or the message) happened by the subject (third person plural).
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. AYAT is derived from the root Hamza-Y-H and it means sign. AYATI means signs of.
Allahi: Allah
Faakhathahumu: So He took them
Note: FA means then or therefore or so. AKHATHAHUM is derived from the root Hamza-KH-TH and it means taking. AKHATHA is an action that is completed. It means: the action of taking the object (HUM= them) happened by the subject (third person singular).
Allahu: Allah
Bithunoobihim: by their sins
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. In this sentence it signifies tools of why they were taken. THUNOOBIHIM is derived from the root TH-N-B and it means tail if spelled THANAB and sin if spelled THANB. It is difficult to know if the two meanings are related. THUNOOBI means sins of. HIM means them.
Inna: indeed
Allaha: Allah
Note: the root is Qaf-W-Y and it means to become strong for the verb and Strong for the noun. QAWIYYUN means strong.
shadeedu: hard / tight/ severe/ serious
Note: The root is SH-D-D and it means tightening the rope for the action and tight for the description. Conceptually, The “tight” can also extend the meaning to hard and strong and so forth. SHADEEDUN means tight or hard or severe.
alAAiqabi: the punishment/ the consequence
Note: the root is Ain-Qaf-B and it means back of foot. This is the concrete meaning and it is used to mean end, back or behind including the consequence of a person’s action and it can also mean obstacle. ALAAiQABI here is the consequence and in this context, it is pointing to punishment as a consequence of our bad actions.
Hussein
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