10:75

 

10:75

 ثُمَّ بَعَثْنَا مِن بَعْدِهِمْ مُّوسَىٰ وَهَـٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلإِيْهِ بِآيَـٰتِنَا فَٱسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ

 

thumma baʿathnā min baʿdihim mūsā wahārūna ilā fir`ʿawna wamala-ihi biāyātinā fa-is`takbarū wakānū qawman muj`rimīna

 

The Aya says:

Later We sent Moses and Aaron after them to Pharaoh and his elite with our signs, So, they (pharaoh and his people) sought grandiosity and they were transgressors.

 

My personal note:

I translated Malaihi and his elite but it can also be translated as his people.  Elite seemed to fit more because they pushed the rest to follow his lead.  The Aya as the rest of the Qur’an point out a major sin and that is grandiosity and arrogance that prevents us from accepting the reality of the message.    It is dangerous.

 

Translation of the transliterated words:

 

thumma: then/ later

baʿathnā: We sent/ We envoyed

Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. BaAATHNA is an action that is completed. It means: the action of sending the object (RUSULAN= messengers/ envys) happened by the subject (first person plural).

Min: from

baʿdihim: after him

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. HI means him and points to Noah

 

Mūsā: Moses

Wahārūna: And Aaron

Ilā: to/ towards

fir`ʿawna: Pharaoh

wamala-ihi: and his people/ his followers/his subordinates

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. MALAI is derived from the root M-L-Hamza and it means filling or full. MALAI means the leaders or the big group. This is related to the full because the big group has the feeling of being full and the leaders are full of authority and supposed wisdom.  MALAI means followers or subordinates of/  HI means him and points to Pharaoh.

Biāyātinā: our signs

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 an object of the previous action.  AYATI is derived from the root Hamza-Y-H and it means sign. AYATI means signs of and in the context of the Qur’an it points to the sentences and statements.   NA means us or ours

 

fa-is`takbarū: so they acted arrogantly/ so they sought grandiosity

Note: FA means so or therefore or then.  ISTAKBAROO is derived from the root K-B-R and it means big in quality or quantity or any other feature that denotes bigness. ISTAKBAROO is an action that is completed.  It means that the action of seeking bigness happened by the subject (third person plural pointing to Pharaoh and his people).  The seeking of bigness is a conceptual term that points to grandiosity and so on.

Wakānū: and they were

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.  KANOO is derived from the root 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/ they happened to be.

 

Qawman: people

Note:  QAWMAN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMAN 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.

 

muj`rimīna: guilty/ criminal/ transgressors

Note: the root is J-R-M and in concrete it means: harvesting the dates from the tree or separating/severing the dates from the tree. Conceptually, this word then carries many other meaning including a transgression because the transgression/criminal act is a separation or severing of ties with what is appropriate. MUJRIMEEN are the ones who sever ties and those are the criminals and the guilty parties.

 

 Salaam all and have a great day

Hussein

 

10:74

 Salaam all

10:74

 ثُمَّ بَعَثْنَا مِن بَعْدِهِ رُسُلاً إِلَىٰ قَوْمِهِمْ فَجَآءُوهُمْ بِٱلْبَيِّنَٰتِ فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ بِهِ مِن قَبْلُ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلوبِ ٱلْمُعْتَدِينَ

 

thumma baʿathnā min baʿdihi rusulan ilā qawmihim fajāūhum bil-bayināti famā kānū liyu`minū bimā kadhabū bihi min qablu kadhālika naṭbaʿu ʿalā qulūbi l-muʿ`tadīna

 

The Aya says:

Then we sent messengers to their people, so they brought them the clarifiers.  Then they were not to have faith in what they already rejected.  As such, We imprint on the hearts of the aggressors.

 

My personal note:

The Aya talks about the sequence of events that messengers come with clear and clarifying message.  However the people reject out of strong biases or fear of loss of whatever.  That act can cause their hearts to be imprinted in rejection and makes it hard for them to attain faith.  This is a message of open mindedness to the message of Allah but to any message and judge it with good intention and guided by conscience and consciousness of bias.  If we fail to do so we put ourselves at risk.

 

Translation of the transliterated words:

thumma: then/ later

baʿathnā: We sent/ We envoyed

Note: the root is B-Ain-TH and it means movement from static position as in death or rest. It is also understood as sending. BaAATHNA is an action that is completed. It means: the action of sending the object (RUSULAN= messengers/ envys) happened by the subject (first person plural).

Min: from

baʿdihi: after him

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. HI means him and points to Noah

 

Rusulan: messengers/ envoys

Note: RUSULAN 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. RUSULAN means messengers 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.

Ilā: to/ Towards

Qawmihim: their people

Note:  QAWMI is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMI 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. HIM means them.

 

Fajāūhum: So they came to them/ they brought them

Note: FA means then or therefore or so.  JAAUHUM 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. JAAU 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) to the object (HUM=Them).

 

bil-bayināti: with the clarifiers/ with the clear things

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 an object of the previous action.  ALBAYYINAT is derived from the root B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. BYYINA means clear proof or clarifying entity and so on. BAYYINAT is the plural form.

 

Famā: so not

Kānū: were they/ 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/ they happened to be.  Because it was preceded by negation then this did not happen

 

liyu`minū: have faith/ have safety/ believe

Note: LI means to.  YUMINOO is derived from the root Hamza-M-N Hamza-M-N and it means safe or safety. YUMINOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe is happening or will be happening by the subject (third person plural). So, it ends up meaning for the term wama kanoo liyuminoo: they were not to attain faith.

 

bima: by what

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.

 

 Kadhabū: they rejected/ they denied veracity

Note:  the root is K-TH-B and it means a untrue.  Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not.  KATHTHABOO is an action that is happening or will be happening.  It means: the action of making untruth is happening or will be happening by the subject (third person plural).  The making of untruth can mean one of two things.  It means making a lie if followed by Ala and it means declaring something a lie if followed by the Bi.

 

Bihi: him/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.  In here it serves to make an object for a verb that generally has no object.  HI means him or it and points to the message.

Min: from

Qablu: before

Note: the root Qaf-B-L and it means front. This is then carried in time or space or any plain of thought. If it is in time, then front means before, while place would be in front. It is used to mean acceptance and reception since we receive and accept using our fronts. QABLU here is front in time and that is before.

Kadhālika: assuch/ like that

naṭbaʿu: We stamp/ We imprint

Note: آATBaAAu is derived from the root TTA-B-Ain and it means the imprint of one entity upon another. This is then used for the stamp or seal or any imprint. It is also used to point to the general habits of people or entities, as if imprinted on us. It is also used, when followed by AAaLA to mean sealing or closing something, as in the case here. آATBaAAu is an action that is being completed or will be completed. It means: the action of sealing or closing or stamping the object (AAaLA QULOOBI AlMuAATADEEN= hearts of the  aggressors) is happening or will be happening by the subject (firstperson singular plural).

ʿalā: upon

Qulūbi: hearts of/ hearts and minds of

Note: The root is 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. Therefore QALB is our thoughts and emotions. QULOOBI are hearts and minds of or thoughts and emotions of.

l-muʿ`tadīna: the aggressors

Note: the root is Ain-D-W and it means running or overstepping boundaries since the running is a form of overstepping a boundary. ALMuAATADEEN are the people that overstep boundaries and those are the aggressors.

 

Salaam all and have a great day

Hussein

10:73

 Salaam all

10:73

فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ فِي ٱلْفُلْكِ وَجَعَلْنَاهُمْ خَلاَئِفَ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُواْ بِآيَاتِنَا فَٱنْظُرْ كَيْفَ كَانَ عَاقِبَةُ ٱلْمُنْذَرِينَ

 

fakadhabūhu fanajjaynāhu waman maʿahu fī l-ful`ki wajaʿalnāhum khalāifa wa-aghraqnā alladhīna kadhabū biāyātinā fa-unẓur kayfa kāna ʿāqibatu l-mundharīna

 

The Aya says:

So they rejected him, so We saved him and those with him in the ship and we made them successors.  We also made those who rejected our signs drown, so watch how was the consequence of those who were warned.

 

My personal note:

The message of this Aya and rest of the qur’an is that the people who follow Allah’s path prevail over their enemies. 

 

Translation of the transliterated words:

fakadhabūhu: So they rejected him/ so they declared him untruthful

Note: FA means then or so or therefore.  KATHTHABOOHU is derived from the root K-TH-B and it means a untrue.  Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not.  KATHTHABOO is an action that is happening or will be happening.  It means: the action of making untruth is happening or will be happening by the subject (third person plural) of the object (HU means him and pointing to Noah).

 

Fanajjaynāhu: therefore We saved him

Note: FA means therefore or so or then.  NAJJAYNAHU is derived from the root N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. NJJAYNA is an action that is completed. It means: the action of saving or rescuing or making the object (HU=him) slip out of a tight situation happened by the subject (first person plural).

Waman: and who

maʿahu: with him

fī: in/ on

l-ful`ki: the ship/ the vessel

Note: ALFULKI is derived from the root F-L-K and it means orbit as the orbit of the planets and so forth or anything that moves in circles or floats in circles, including the waves of the sea because they go in circles around themselves. ALFULKI is the name of the ships because they ride the waves or float just like something that is swimming in an orbit.  It also could have been because the ships at their time and place moved mainly in a circle between India and Arabia.  The ships go to India in one season and they come back the next.

 

wajaʿalnāhum: and we made them/ including we made them/ We assigned 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 is often translated as an addition (and), but inclusion probably covers the meaning a little better. JaAALNAHUM 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/ designating the object (HUM= them) by the subject (first person plural).

 

Khalāifa: successors

Note: KHALAIF is derived from the root 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. KHALAIF are the ones that come after and assume control of.

 

wa-aghraqnā: and We drowned

Note: WA here is for contrasting with what was before.  AGHRAQNA is derived from the root ghain-r-qaf   and it means drowning in water or other things. AGHRAQNA is an action that is completed. It means: the action of making the object (Allatheena=those who) drown happened by the subject (first person plural).

Alladhīna: those who

Kadhabū: they rejected/ they declared untrue

Note:  the root is K-TH-B and it means a untrue.  Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not.  KATHTHABOO is an action that is happening or will be happening.  It means: the action of making untruth is happening or will be happening by the subject (third person plural).  The making of untruth can mean one of two things.  It means making a lie if followed by Ala and it means declaring something a lie if followed by the Bi.

 

Biāyātinā: our signs

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 an object of the previous action.  AYATI is derived from the root Hamza-Y-H and it means sign. AYATI means signs of and in the context of the Qur’an it points to the sentences and statements.   NA means us or ours

 

fa-unẓur: So watch/ look

Note: FA means then or so or therefore.  ONTHUR is derived from the root 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 or given time.  ONTHUR is an order or a request addressed to a singular.  It means watch/ observe/ look.

 

Kayfa: how

Kāna: was

Note: It is derived from the root K-W-N and it means being.  KANA is an action that is completed that is derived from the root. It means: the action of being happened by the subject (third personal singular or plural). 

 

ʿāqibatu: Consequence of/ ending of

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. AaaQIBATU means ending of/ final consequence of 

l-mundharīna: the ones who were warned

Note: ANTHIR is derived from the root N-TH-R and it means self-conditioned consequence. This means that a person will say that I will do this if this happened or that a person will have a consequence happen to him/her if another event happened. It also carries with it the ability to avoid the consequence if made adjustments.  ALMUNTHAREEN are the ones who were warned.

Salaam all and have a great day

Hussein

10:72

 Salaam all

10:72

فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُمْ مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلاَّ عَلَى ٱللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُسْلِمِينَ

 

fa-in tawallaytum famā sa-altukum min ajrin in ajriya illā ʿalā l-lahi wa-umir`tu an akūna mina l-mus`limīna

The Aya says:

So if you turn away then I did not ask you for compensation.  My compensation comes only from Allah and I was commanded to be one of the Muslims/ Committed (to Allah).

 

My personal note:

Here Noah continues his discussion with the people.  He tells them that he is not asking for anything except from Allah.

 

Translation of the transliterated words:

fa-in: so if

tawallaytum: you turned away

Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardian and protégé relationship where the protégé follows the guardians leadership and the leader protects them.  TAWALLAYTUM is an action that is completed.  It means: the action of following own direction happened by the subject (second person plural).  In this context it takes the picture of turning away and so on.

Famā: then no

sa-altukum: I asked you/ have I asked you (plural)

Note: the root is S-Hamza-L and it means asking. It could be asking a question and it could be asking for help and so forth. SA’aLTUKUM an action that is completed. It means: the action of happened by the subject (first person plural).

Min: of

Ajrin: compensation

Note: Note: the root is Hamza-J-R and it means compensation for work done. Conceptually it is used to point to what the person receiving what they deserved. AJRIN means compensation of work or just compensation or reward of or dues of.

In: if/ indeed

Ajriya: my compensation

Note: the root is Hamza-J-R and it means compensation for work done. Conceptually it is used to point to what the person receiving what they deserved. AJRIYA means my compensation of work or just compensation or reward or dues.

illā ʿalā: only on

l-lahi: Allah

wa-umir`tu: And I was ordered/ and I was requested

Note: WA here for continuation of a discussion.  UMIRTU is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  UMIRTU is an order or a request addressed to first person by an undeclared subject. 

An: that

Akūna: I be

Note: the root is K-W-N and it means being.  AKOONA 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 (first personal singular). 

 

Mina: amongst

l-mus`limīna: the muslims/ the committed (to Allah)

Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm to peace. ALMUSLIMEEN are the ones who disassociate themselves from previous entities in order to associate themselves with God. This then carries with it the meaning of being committed to God and his message.

 

Salaam all and have a great day

Hussein