11:83

 Salaam all

11:83

 

مُّسَوَّمَةً عِندَ رَبِّكَ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍ

 

musawwamatan ʿinda rabbika wamā hiya mina l-ẓālimīna bibaʿīdin

The Aya says:

Marked/ designated at your Lord’s and it is not far from the aggressors.

 

My personal note:

The Aya continues about those stones that fell from the sky and declares that they were marked and designated by Allah to their targets which are within reach of those stones.

 

Translation of Transliterated words:

musawwamatan: marked/ designated

Note:  the root is S-Y-M or S-W-M and it means in one of the concrete meanings putting the merchandise on display so that the buyers recognize it. The word then has many other uses that revolve around showing and marking and making known or distinguished something or putting something on display. Musawwamaton means marked or designated and so on.

ʿinda: at

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 is for singular you.

 Wamā: and not/ while not

Hiya: they

Mina: from

l-ẓālimīna: the unjust/ the transgressors

Note ATHTHALIMEEN is derived from the root 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. ATHTHALIMEEN are the unjust or the transgressors.

bibaʿīdin: distant

Note: BI here is for emphasis.  BaEED is derived from the root B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after.  BaEEDIN means far or distant.

 

 Salaam all and have a great day

Hussein

11:82

 Salaam all

11:82

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍ

 

falammā jāa amrunā jaʿalnā ʿāliyahā sāfilahā wa-amṭarnā ʿalayhā ḥijāratan min sijjīlin manḍūdin

 

The Aya says:

So when our order arrived, we flipped her over and rained on her stones, densely packed, successive

 

My personal note:

The term jaalna aaliyah safilaha is translated litterally making her top become bottom.  So I translated it as successive.  The term Siffil mandud describes stones or rocks that are densely packed and layered or sent in succession.  The books of commentary discuss that some suggest the word SIJJIL comes from the Farsi language meaning hard packed clay.

 

Translation of the transliterated words:

falammā: So when

Jāa: came

Note: JAA is derived from the root t 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).

 Amruna: our order/ our implement

Note: AMRU is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  AMRU is the order or the implementation of His or both at the same time.  In this context, it points to the implementation or matter of decision that is coming to being into effect. NA means us.

jaʿalnā: We transformed/ we made/ we flipped

Note: JaAALNA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists or that has not existed yet.  It can also mean providing an attribute or designation to an entity. Conceptually, it takes the meaning of transformation/ designation more often than formation. JaAAaLNA is an action that is completed. It means: the action of forming or transforming/ manipulating the object (AAaLIYAHA= its upper part) by the subject (first person plural).

 

ʿāliyahā: its higher ground/ its upper part

Note: The root is Ain-L-Y and it means above or on top.  AAAaLIYA means higher or upper part of.  HA means her and points to the town or city.

 

Sāfilahā: its lower

Note: the root is S-F-L and it means low. Conceptually it is used to point to being low as location and also being low as in of low standing and so on. SAFILA means the lower part of.  HA means her and points to the city.

wa-amṭarnā: and we rained/ and we brought rain

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.  AMTARNA is derived from the root M-TTA- R and it means rain and it can be extended to anything that comes down from the sky. AMTARNA is an action that is completed. It means: the action of making rain fall happened by the subject (first person plural)

ʿalayhā: on her/ it (the city/ town

ḥijāratan: stones/ rocks

Note: Hajar means stone or rock. The root is HA-J-R and it means to prevent/to make barrier, probably because stones make a good barrier. Derivatives of the root can also mean room/house since the house is the rock of the person.  HIJARATAN means stoneos or rocks or any hard object in this context.

Min: of/ from

Sijjīlin: packed/ full/ dense

Note the roos its S-J-L and in concrete it means well bucket that is full of water.  Conceptually derivatives of this are related to this meaning.  In here SiJJIL means packed / dense/ full according to this context.

manḍūdin:  layered/ repetitive

Note: the root is N-Dhad-D and it means layer on top of layer of something.  In this conctext MANDhOOD can mean stacked on top of each other or repetitive.

 

Salaam all and have a great day

Hussein

11:81

 Salaam all,

11:81

قَالُواْ يٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوۤاْ إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلْلَّيْلِ وَلاَ يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلاَّ ٱمْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَآ أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍ

 

qālū yālūṭu innā rusulu rabbika lan yaṣilū ilayka fa-asri bi-ahlika biqiṭ`ʿin mina al-layli walā yaltafit minkum aḥadun illā im`ra-ataka innahu muṣībuhā mā aṣābahum inna mawʿidahumu l-ṣub`ḥu alaysa l-ṣub`ḥu biqarībin

 

The Aya says:

They (the guests) said: “O Lot, we are your nurturing Lord’s messengers.  They will not reach you. So move in part of the night with your family and none of you should look back except your wife.  Indeed hitting her is what is hitting them.  Their appointment is the morning.  Isn’t the morning near.”

 

My personal note:

The statement that none of you should look back except your wife.  This is an order to them and that they should obey.  The wife was not allowed to look back but she disobeyed as she disobeyed before and therefore she had the same outcome as her people.

 

Translation of the transliterated words:

qālū: they said/ they claimed/ they responded

Note: QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is 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 said or claimed. 

 yālūṭu: O Lot

innā: We

rusulu: messengers of/ envoys of

Note: RUSULU is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. RUSULU means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver.

 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 is for singular you.

 Lan: Never/ Not

yaṣilū: will they reach/ arrive/ touch

Note: the root is W-Sad-L means a connection. Some of the derivatives WOOSOOL mean arrival somewhere (since by arriving, you conceptually connected between two places).  YASILOO is an action that is happening or will be happening.  It means the action of reaching/ touching arriving is happening or will be happening by the subject (third person plural)

 

 

Ilayka: to you

fa-asri: So move by night

Note: FA means then or therefor or so.  ASRI is derived from the root S-R-Y or S-R-W and it means in once concrete meaning something that elevated.  SARIYA is the mast head of the ship for example.  It also means travel by night.  ASRI is an order addressed to a singular.  I means travel or leave at night.

bi-ahlika: with your family

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 coontext it signifies accompaniement. AHLI the root is Hamza-H-L and one concrete meaning of the word is the fat that surrounds the back of the animal. It is used conceptually to mean family/ entourage or any of the people that are closely associated with the entity being discussed. This could be because they are like the fat as in they engulf and protect and so forth and gain protection at the same time. AHLI means family of/entourage of.  KA means singular you.

 

biqiṭ`ʿin: in part/ in a piece / in a cutting

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 context it signifies in.  QITTAAiN is derived from the root Qaf-TTA-Ain and it means cutting or severing as in cutting the rope or so on.  QITAAiN means a cutting of which basically mean part of and so on.

Mina: of/ from

al-layli: the night

Note: the root is L-Y-L and it means night. ALLAYLI means the night.

Walā: while not/ and not

Yaltafit: turn around/ tilt backward/ look back

Note: YALTAFIT is derived from the root L-F-T and it means turning in a rotation fashion towards or away from something.  In this context it points to looking back.  WALA YALTAFIT is an order or request to a singular or plural not to turn back or look back.

 

Minkum: of you (plural)

aḥadun: one/anyone/ none

illā: except/ if not

im`ra-ataka: your woman/ your wife

Note:  IMRA’ATAKA is derived from the root M-R-Hamza and it means in one of the concrete meanings esophagus or the conduit of the food from the mouth to the stomach. This is then conceptually taken to cover anything that is easily swallowed or digested whether in concrete or other conceptual manners. Other understandings of this root is person imru’ for man and imra’a for woman. IMRAATK means woman of or wife of. KA means singular you and points to Lot.

 

Innahu: indeed

muṣībuhā: inflicting her/ hitting her

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. MUSIBUHA means touching her/ hitting her/ targetting her/ inflicting her.

Mā: what

aṣābahum: hit them/ inflicted them

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. ASABAHUM is an action that is completed. It means: the action targeting and hitting the object (Hum= them) happened by the subject (first person singular pointing to MA).

Inna: indeed

mawʿidahumu: their appointment/ their meeting

Note: the root is W-Ain-D and it means promise.  MawiAAiDA means time and place or a promise and that takes the meaning of an appointed time and place.  HUM means them.

 

l-ṣub`ḥu: the morning

Note: the root is 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 the new day is a transformation. ALLSUBHU is the morning

Alaysa: Isn’t? 

l-ṣub`ḥu: the morning

Note: the root is 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 the new day is a transformation. ALLSUBHU is the morning

Biqarībin:  near/ really near

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 context it signifies emphasis.  QAREEB is derived from the root Qaf-R-B and it means nearing in all the planes of thought as in time and space and others. QAREEB means near and in this context it suggests very aware.

 

 Salaam all and have a great day

Hussein

11:80

 Salaam all

11:80

 قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِيۤ إِلَىٰ رُكْنٍ شَدِيدٍ

 

qāla law anna lī bikum quwwatan aw āwī ilā ruk`nin shadīdin

 

The Aya says:

He (Lot) responded:” I wish I had repelling power to stop you, or that I resort to a tough support”

 

My personal note:

The verse reflects Lot’s realisation at that moment of his lack of ability to stop his people from their aggression and rape. 

 

Translation of the transliterated words”

qāla: He said/ he responded

Note: QALA is derived from the root Qaf-W-L and it means saying in any way possible. QALA is an action that is 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 said or claimed. In this context it takes the meaning of they responded.

Law: if

Anna: that

Note: LAW ANNA here takes the meaning of I wish that.

Lī: to me/ belongs to me

Bikum: in you (plural)/ opposite you

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.  KUM means plural you and points to the people.  BIKUM here takes the meaning opposite you/ in relation to you.

 

Quwwatan: power/ strength

Note: QUWWATUN is derived from the root Qaf-W-Y and it means to become strong for the verb and Strong for the noun.  QUWWATUN means strength or power.

 

Aw: Or

Āwī: I shelter/ I seek refuge

Note: the root is Hamza-W-Y and it means resorting or taking resort or refuge in a place or the place and time where one ultimately ends. It also could mean homing or taking refuge.  AWI is an action that is going to happen.  It means: the action of seeking refuge or sheltering is happening or will be happening by the subject (First person singular).

Ilā: to/ towards

 

ruk`nin: support

Note: the root is R-K-N and in concrete it is used for the strongest part of the building or mountain and so on.  Often it is used for corners and so on.  In here, the context points to a strong support and so on.

Shadīdin: tight/ strong/ tough

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. SHADEED means tight or hard or severe.

 

Salaam all and have a great day

Hussein

 

11:79

 Salaam all

11:79

 قَالُواْ لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ

 

qālū laqad ʿalim`ta mā lanā fī banātika min ḥaqqin wa-innaka lataʿlamu mā nurīdu

 

The Aya says:

They (his people) responded: “You already knew that we have no right to  your daughters and you indeed know what we want/ seek”

 

My personal note:

The Aya uses the term HAQQ which means right or binding right and so on.  It may take the meaning of bond or want in this context or it may still be right according to their customs and so on.  The end of the verse clarifies that he and they knew what they are after and that is raping his unconsenting guests.

 

Translation of the transliterated words:

qālū: they said/ they claimed/ they responded

Note: QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is 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 said or claimed. 

 Laqad: indeed

ʿalim`ta: you (singular) knew

Note: aAALIMTA is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. aAALIMTA is an action that is completed. It means: the action of knowing happened by the subject (second person singular).

Mā: not

Lanā: to us/ for us

Fī: in/ on

Banātika: your daughters

Note: 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 sone Daughters of. I means min.  BANATI means daugters of.  KA means yours.

 

Min: of

ḥaqqin: right/ bind

Note:  HAQQIN is derived from the root Note: the root is Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). HAQQIN means binding right or right.

 

wa-innaka: while you

lataʿlamu: indeed know

Note: LA is for emphasis.  TaAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. TaAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (MA Nureedu= what we want) for fact is happening or will be happening by the subject (second person singular).

 

Mā: what

Nurīdu:  we want/ we seek

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. NUREEDU is an action that is being completed or will be completed. It means: the action of seeking or wanting something is happening or will be happening by the subject (first person plural)

 

Salaam all and have a great day

Hussein 

7:74

 Salaam all

7:74

 وَٱذْكُرُوۤاْ إِذْ جَعَلَكُمْ خُلَفَآءَ مِن بَعْدِ عَادٍ وَبَوَّأَكُمْ فِي ٱلأَرْضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُوراً وَتَنْحِتُونَ ٱلْجِبَالَ بُيُوتاً فَٱذْكُرُوۤاْ آلآءَ ٱللَّهِ وَلاَ تَعْثَوْا فِي ٱلأَرْضِ مُفْسِدِينَ

 

Waothkuroo ith jaAAalakum khulafaa min baAAdi AAadin wabawwaakum fee alardi tattakhithoona min suhooliha qusooran watanhitoona aljibala buyootan faothkuroo alaa Allahi wala taAAthaw fee alardi mufsideena

 

The Aya says:

And remember as He made you inheritors after Aaad, and established you well in the earth.  You take to yourselves forified houses from it’s plains and you carve the mountains homes/ shelters.  Therefore, remember the blessings of Allah and do not mess in the earth causing harm/ corruption.

 

My personal note:

There is a new word in this passage and that is TaAATHAW and it means when someone causes mess or unruliness.  In concrete the term points to unruly hair or grass that is gotten wild and dry and unruly and so on.  The term in the context of the sentence points to causing mess or unruliness and so which in turn causes harm to the earth and whoever is on it.

 

In this is the important to understand message is that the following of Allah’s law as it is understood from this book is an essential component to help harmony and benefit to the earth and whoever is on it of humans and others.

 

Translation of the transliterated words:

Waothkuroo: and mention and remember

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.  OTHKUROO is derived from the root TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it.  Another concrete word is male or the male organ.  The relationship between the two is not very clear and they can be different words that share the sound but have different root.  It could be that the male is considered the active organ and that memory is an active process, but that is only a theory.  OTHKUROO is a demand or request addressing a group. It means: mention and remember at the same time.

 Ith: as

jaAAalakum: made you (plural)/ transformed you/ formed you 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 or making the the object (KUM=plural you) by the subject (first person singular pointing to Allah).

 khulafaa: authorities after/ inheriters of

Note: the root is KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future.  KHULAFAA means literally ones coming behind and in this context it points to giving authority after or inheriting authority from a previous authority.

 Min: from

baAAdi: after

Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADI here means: after. 

Aaadin: AaaD/ the people of AAad

Wabawwaakum: and He positioned you (plural)/ and He secured you

Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence.  BAWWAAKUM is derived from the root B-W-Hamza and it means landing in a conceptual manner and therefore will take different meanings according to the context. It is used for marriage often because the one who gets married lands in a house and so forth.  BAWWAAKUM is an action that is completed. It means: the action of placing or making land or secure the object (KUM= plural ) you happened by the subject (third person singular).

Fee: in

alardi the earth/ the land
Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.

 Tattakhithoona: you (plural) take for yourselves/ you take

Note: the root is Hamza-KH-TH and it means to take. TATTAKHITHOON is an action that is completed.  It means: the action of taking the object (QUSOORAN= palaces) for oneself was made to happen by the subject (second person plural). 

 

Min: from

Suhooliha: it’s plains/ it’s easy land

Note: The root is S-H-L and it means flat land or easy land to navigate and it also points to the valleys.  Conceptually, it is used for ease and easy going and so on.  SUHOOLIHA means it’s plains or it’s valleys.

 

Qusooran: palaces/ big buildings

Note: the root is Qaf-Sad-R and it means short in stature.  Conceptually, it is used to any form of limit whether in height or other features.  The word QASR means a well fortified house or castle or palace because it has limited access to it against invaders and so on.   QUSOORAN means well built homes/ big buildings/ very foritfied.

Watanhitoona: and you (plural) carve/ and sculpt

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.  TANHITOON is derived from the root N-HA-T and it means carving or sculpting something as the sculptor does.  TANHITOON is an action that is being completed. It means: the action of sculpting or carving the object (Aljibala= the mountains) is happening or will be happening by the subject (second person plural).

Aljibala: the mountains/ the hills

Note: the root is J-B-L and it means mountain for concrete and is used for anything that is used as an anchor.  ALJIBALA means the mountains or the hills.

Buyootan: homes/ shelters

Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings. Therefore BAYT is closer to a shelter as the conceptual meaning and within that meaning falls the home or the house.  BUYOOTAN means homes or shelters.

faothkuroo: So mention and remember

Note: FA means then or therefore or so.  OTHKUROO is derived from the root TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it.  Another concrete word is male or the male organ.  The relationship between the two is not very clear and they can be different words that share the sound but have different root.  It could be that the male is considered the active organ and that memory is an active process, but that is only a theory.  OTHKUROO is a demand or request addressing a group. It means: mention and remember at the same time.

 Alaa: blessings of/ generosity of

Note: the root is Hamza-L-Y or Hamza-L-W and it means in concrete the fat that is in the buttocks or around the meat in general.  Conceptually it can point to doing all that needs to be done or to withholding depending on the context.  Here it points to giving in generosity without witholding.  ALAA are the products of Allah’s giving to them without holding back.

Allahi: Allah

wala taAAthaw: and do not tinker/ interfere/ act unruly/ do not mess with

Note: WALA is a beginning of an order in a negative form as do not.  TaAATHAW is derived from the root Ain-TH-W and it means in concrete when the hair in the head has too much disorder, dryness unruliness or when the grass in the earth is dry and a lot of it.  A Hyena is also called by this word.  Conceptually, it points to unruliness, interference to the worse. WALA TaAATHAW is an order to a group saying: and do not act unruly.

fee: in

 

alardi the earth/ the land
Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land. ALARDI is the earth/ the land.

 Mufsideena:  causing harm/ causing damage

Note:  MUFSIDEEN, the root F-S-D and it means becoming damaged for the action and damage for nouns. It is used for damage or harm or lack of benefit.  MUFSIDEENA means causing damage or harm or lack of benefit.

Salaam all. This is missed in the original and I am posting it now

Hussein