The Meaning of “Kana” Between Roots and Interpretation

**English Translation:**

Peace be upon you. This is Rashid Abu Zaid speaking about Arabic roots found in ancient Egyptian script and in the Book of God. The entire topic I discuss is about the forgotten roots of the Arabic language.

So, what do I have in this video? I am discussing the word **“kāna” (كان)** — what does “kāna” really mean? Traditionally, it is said that *kāna and its sisters* are defective past-tense verbs, something like that. I am not concerned with that explanation. I deal with Arabic roots. I search for the true meaning of a term — its pronunciation and phonetic origin — through Arabic roots. Then I take that meaning and apply it to the context of truth, meaning its place in the Book of God. If the meaning fits and agrees with the context, we accept it; if it differs, we leave it aside.

I will present the meaning, and you are free to choose. You have an aware mind capable of understanding, distinguishing, and separating truth from falsehood, right from wrong.

Now, how is “kāna” written in ancient Egyptian script, and what would its meaning be? In Arabic writing it appears simply as “كان,” but no explanation is given beyond scholars saying it is a past-tense verb — for example, “And Allah was All-Knowing, All-Wise.” Then philosophical explanations begin, in my view, to cover up the real issue.

Let us examine it.

According to my interpretation, “kāna” consists of two roots: **“ka”** and **“na.”**

In ancient Egyptian writing, “ka” is represented by two raised arms in a posture resembling supplication, with a distinguishing mark beneath it indicating a specific meaning. “Ka” is pronounced *ka* and refers to individuality or personal essence — a unique personal attribute or personality.

Then comes **“na,”** pronounced *na*, meaning “belonging to” or “associated with.” In dictionaries it can be translated as *belonging to*.

Therefore, “kāna” is followed by a subject: it refers to a specific action or quality belonging uniquely to that subject — a particular characteristic of the event that follows.

Let us apply this meaning to the Book of God and see whether it fits.

For example: **“And Allah was…” (وكان الله)**

Here, according to this interpretation, it does not refer to past time. Rather, it expresses a specific activity or attribute belonging to God — a special divine action or quality — followed by descriptions such as “All-Knowing” or “Forgiving.” The meaning becomes that the attribute is uniquely God’s, not that it existed only in the past.

Another example: **“Mankind were one community” (كان الناس أمة واحدة)**

Creation is not limited to past time; for the Creator, all time is present. Thus, the phrase expresses a condition that belonged to humanity — a shared state before differences arose — after which God sent prophets.

Another verse: **“It is not for a prophet to betray” (وما كان لنبي أن يغل)**

Here, “mā kāna” indicates the negation of a state or action — meaning such an action is not appropriate or does not belong to a prophet.

Another example: **“If he has a child” (فإن كان له ولد)**

The meaning becomes: a characteristic belonging to the person — having a child.

Also: **“And man is ever ungrateful” (وكان الإنسان قتورًا)**

This expresses a condition or trait belonging to the human being — a characteristic associated with human nature.

Thus, I have explained, by God’s grace, the meaning of *kāna*, *yakūn*, *kūnū*, and similar forms. The meaning changes depending on context. Each form has its own state and will be explained separately later, through Arabic roots, so that truth becomes clearer and understanding replaces ignorance.

When you understand, it becomes day; when you are ignorant, it is like night. And God knows best.

Peace and God’s mercy be upon you.