11:68

 Salaam all

11:68

كَأَن لَّمْ يَغْنَوْاْ فِيهَآ أَلاَ إِنَّ ثَمُودَ كَفرُواْ رَبَّهُمْ أَلاَ بُعْداً لِّثَمُودَ 

 

ka-an lam yaghnaw fīhā alā inna thamūdā kafarū rabbahum alā buʿ`dan lithamūda

 

The Aya says:

As if they did not prosper in it.  Indeed, Thamood rejected their nurturing Lord.  Indeed banishment for Thamood.

 

My personal note:

The Aya brings about that they did not benefit from their prosperity.  That is because their rejection doomed them to punishment and banishment.

 

Translation of the transliterated words:

ka-an: as if

lam: not

yaghnaw: they prospered

Note: the root is Ghain-N-Y and it means freedom from need in any of it’s forms. The word is used to mean rich, because the rich has less needs or no financial need or no need for assistance. YAGHNAW is an action that is happening or will be happening.  It means: the action of becoming rich or prosper is happening or will be happening by the subject (third person plural).  However, because of the negation before it then it takes a past tense form somehow.

 

Fīhā: in her/ on her

alā inna: indeed

thamūdā: Thamood

Kafarū: rejected/ neglected

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.  KAFAROO is an action that is completed.  It means: the action of rejection happened by the subject (third person plural).

 

rabbahum: their lord’s/ Their nurturing lord’s

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.  HUM means them.

 Alā: indeed

buʿ`dan: distancing/ farthering away

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.  DuAADAN means farthering away or distancing.

Lithamūda: To Thamood

 

Salaam all and have a great day

Hussein

11:67

 Salaam all

11:67

 وَأَخَذَ ٱلَّذِينَ ظَلَمُواْ ٱلصَّيْحَةُ فَأَصْبَحُواْ فِي دِيَارِهِمْ جَاثِمِينَ 

 

wa-akhadha alladhīna ẓalamū l-ṣayḥatu fa-aṣbaḥū fī diyārihim jāthimīna

 

The Aya says:

And the scream took the transgressors so they became, in their homes, still.

 

My personal note:

The Aya talks about a big scream that took the souls of the people and they just died in the instant.

 

Translation of the transliterated words:

wa-akhadha: and took/ and took hold of

Note: WA here is for initiating a related and connected sentence.  AKHATHA 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 (ALLATHEEN thalamoo= those who transgressed) happened by the subject (third person singular).

 

Alladhīna: those who

ẓalamū: Transgressed/ were unjust

Note: THALAMOO 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. THALAMOO is an action that is completed. It means the action of misplacing/ transgressing or acting unjustly/ unfairly is happened by the subject (third person plural)

 l-ṣayḥatu: the loud noise/ the shout/ the scream

Note: the root is Sad-y-ha and it means to shout with all strength.  One concrete use of the term is when the rooster crow in the morning with all his voice.  ALSSAYHATU Is the loud shout or noise and here that loud noise was a form of punishment that killed them.

fa-aṣbaḥū: so they became/ they reached morning/ dawn

Note: FA means then or therefore or so.  ASBAHOO is derived from the root 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. ASBAHOO is a completed action. It means: the action of becoming or reaching morning happened by the subject (third person plural) to the subject.

Fī: in/ on

Diyārihim: their homes

Note: DIYARI is derived from the root D-W-R and it means to circle around. Conceptually it can be used for a house or any entity that may have a circle around it or that surrounds an entity and so on. DIYARI in this context means homes of or abodes of. HIM means them.

 

Jāthimīna: Still/ unmoving/ fallen

Note: the root is J-TH-M and it means when someone falls on the ground and stays there stuck to the ground with no movement. JATHIMEEN means fallen still

Salaam all and have a great day

Hussein

11:66

 Salaam all

11:66

فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَالِحاً وَٱلَّذِينَ آمَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ إِنَّ رَبَّكَ هُوَ ٱلْقَوِيُّ ٱلْعَزِيزُ

 

falammā jāa amrunā najjaynā ṣāliḥan wa-alladhīna āmanū maʿahu biraḥmatin minnā wamin khiz`yi yawmi-idhin inna rabbaka huwa l-qawiyu l-ʿazīzu

 

The Aya says:

So when our order came we saved Saleh and those who had faith with him by Grace from and from the humiliation of that day.  Indeed, your nurturing Lord is the powerful, the dominant.

My personal note:

The Aya here and in other stories of this chapter repeat the idea that Allah and whoever follows are eventually the winners even if in the short run the others may feel to be winning.  The Aya ends with emphasizing Allah’s not only power but dominance as well.

 

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.

 Najjaynā: We saved

Note: NAJJAYNA 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 (HUUDAN= Huud) slip out of a tight situation happened by the subject (first person plural).

Salehan: Saleh

wa-alladhīna: and those who

āmanū: attained faith/ safety

Note: the root is Hamza-M-N and it means safe or safety. AMANOO 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 happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.

 maʿahu: with him

biraḥmatin: through mercy/ grace

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.  BI in the context points to tool or causation. RAHMATIN is derived from the root 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. RAHMATIN means mercy or grace of. 

 Minnā: from US 

Wamin: and from/ including from

khiz`yi: humiliation/ debasement

Note: the root is KH-Z-Y and it means being overpowered, emabarrassed or humiliated.  KHIZYI means humiliation and debasement.

yawmi-idhin: that day

Note: YAWMI is derived from the root Y-W-M and it means day or a full time cycle. YAWMI means a day or a time cycle when. ITHIN means then.  So YAMI-ITHIN means that day or day of then.

 

Inna: indeed

Rabbaka: your Lord/ 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.   RABBA is nurturing Lord of.  KA means singular you.

Huwa: He

l-qawiyu: the powerful/ the strong

Note: ALQAWIYY is derived from the root Qaf-W-Y and it means to become strong for the verb and Strong for the noun.  ALAWIYY means the powerful/ the strong.

 

l-ʿazīzu: the dominant/ the unyielding

Note: the root is Ain-Z-Z and it means the hard earth that will not yield under the rain and therefore, will make the rain water flow rather than seep or cause the earth to erode. It is used for entities that are strong and defeat pressure, basically the combination of strength and dominance.

 

 Salaam all and have a great day.

Hussein

11:65

 Salaam all

11:65

فَعَقَرُوهَا فَقَالَ تَمَتَّعُواْ فِي دَارِكُمْ ثَلاَثَةَ أَيَّامٍ ذٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ

 

faʿaqarūhā faqāla tamattaʿū fī dārikum thalāthata ayyāmin dhālika waʿdun ghayru makdhūbin

The Aya says:

So they killed it (the she camel).  So he (Saleh)said: “Manage your lives in your home/ territory for a limit of three days.  This is an appointment that is not false”

 

My personal note:

The root M-T-Ain is often understood in today’s arabic as enjoying time while the classic meaning is more of managing your needs and requirements (inclusing joy) with a limit of time and space.  So when Saleh said tamattaOO. He is telling them that the three days is the time limit and then the punishment is coming and during the three days they live life but not necessarily they are having fun and so on.  The Aya ends with the term “ a promise/ appointment, not false”.  This is a form of emphasis through denying falsehood.

 

Translation of the transliterated words:

faʿaqarūhā: So they killed her

Note: FA means then or therefore or so.  aAAQAROOHA is derived from the root Ain-Qaf-R and it means in concrete a barren land or a barren woman or man. Conceptually it is used for an entity that cannot move or attain it’s aim and so on. It is used for the slaughter of camels because they used to cut their legs first so they won’t move and then slaughter the neck area. AAaQAROO is an action that is completed. It means: the action of killing the object (HA=her pointing to the she camel) happened by the subject (third person plural).

Faqāla: So he (Saleh) said

Note: FA means then or therefore or so.  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 he (Saleh) responded.

 

tamattaʿū: manage your limited lives

Note: the root is M-T-Ain and it means when the wine becomes very red or when the rope becomes tight. This is the concrete and the concept gives the meaning of something or someone reaching where it needs to reach within the limits of time, space, etc. TAMATTaOO is an order or request addressed to a group.  It means: do your thing/ manage your lives or needs with the understanding that it is limited in time and scope.

 

Fī: in

Dārikum: your home/ your territory

Note: DARI is derived from the root D-W-R and it means to circle around. Conceptually it can be used for a house or any entity that may have a circle around it or that surrounds an entity and so on. DARI in this context means house of or abode of. KUM means plural you.

 

Thalāthata: three

Ayyāmin: days

Note: AYYAWMIN is derived from the root Y-W-M and it means day or a full time cycle. YAWM means a day or a time cycle.  AYYAMIN means days. 

 

Dhālika: that

waʿdun: a promise/ appointment

Note: the root is W-Ain-D and it means promise.  WaAADUN means a promise.

Ghayru: other than/ not

Note: the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRU means different or other than.

 

Makdhūbin: made untrue/ a bluff/ false.

Note:  MAKTHOOB 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.  MAKTHOOBIN means made untrue or false or bluff.

 

Salaam all and have a great day

Hussein

 

11:64

 Salaam all

11:64

وَيٰقَوْمِ هَـٰذِهِ نَاقَةُ ٱللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِيۤ أَرْضِ ٱللَّهِ وَلاَ تَمَسُّوهَا بِسُوۤءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ

 

wayāqawmi hādhihi nāqatu l-lahi lakum āyatan fadharūhā takul fī arḍi l-lahi walā tamassūhā bisūin fayakhudhakum ʿadhābun qarībun

 

The Aya says:

And my people this is Allah’s she camel a sign for you, therefore, let her graze freely in Allah’s land and do not hurt her,  Otherwise, you will be taken by a suffering that is near.

 

My personal note:

The Aya uses Allah’s camel and Allah’s land.  In a sense all belongs to Allah.  So the mention of Allah’s land is to remind them that they are and we are guardians of what belongs to Allah and so we have to pay attention to what we do with it.  Allah does not allow us to abuse it or use it for bad purposes or to withhold it from Allah’s creation that need it.

 

As for Allah’s camel.  The verse mentions that she was a sign.  Other verses of the Qu’an and extra Quranic sources tell us that she was much larger than other camels and that she was a miracle of some sort she had rights that the people of Thamud had to protect.  When they violated those rights, in addition to rejecting the message, then the punishment came to them.

 

Translation of the transliterated words:

wayāqawmi: And my people

Note: WA is for continuation of the subject in this context.  YAQAWMI YA is used for calling.  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. YAQAWMI means O my people.

 Hādhihi: this

 

Nāqatu: female camel of

Note: the root is N-W-Qaf and the word NAQA means female camel.  NAQATU means female camel of or belonging to.

l-lahi: Allah’s/ belonging to Allah/ sent by Allah

lakum: to you (plural)

Āyatan: a sign

Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATAN means a sign.

 Fadharūhā: so let her/ allow her/ leave her unperturbed

Note: FA means then or therefore or so. THAROOHA is derived from the root TH-R-Y or TH-R-W and it means: throw something to let the wind pick it up and take it wherever.  Conceptually, it can be used to let things be vulnerable to the elements and to abandoning since we have no control on where the wind will take things or let things go wherever they want to go without interference.  THAROOHA is an order or request addressed to a group.  It says: Let her be/ do not interfere with her/ leaver her unperturbed.

 

Takul: eat/ graze

Note:  the root is Hamza-K-L and it means eating. This will then take different meanings depending on the different planes of thought that a person has.  TAKUL is an action that is happening or will be happening.  It means the action of eating is happening or will be happening by the subject (third person singular feminine)

 

Fī: in/ on

arḍi: land of

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

 

l-lahi: Allah

walā: and not/ while not

tamassūhā: touch her

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. TAMASSOO is an action that is being completed or will be completed. It means: the action of touching or affecting the object (ha=her) by the subject (second person plural).  WALA TAMASSOOHA takes the meaning of an order not to do.  And do not touch her.

 Bisūin: with badness/ with 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.  In this context it points to association or so.  SOOIN is derived from the root S-Y-Hamza or S-W-HAMZA and it means hated word or deed or something. It can also conceptually mean ugly or vulnerable. All the meanings are linked somehow by one concept. This word then means different things according to the plane of thought that is being talked about.  SOOIN means badness and so on.

 Fayakhudhakum: then will take you (plural)/ take hold of you

Note: FA means then or therefore or so.  YAKHUTHAKUM is derived from the root Hamza-KH-TH and it means taking. YAKHUTHA is an action that is being completed or will be completed. It means: the action of taking the object (KUM= plural you) Is happening or will be happening by the subject (third person singular).

 

ʿadhābun: suffering/ hardship

Note: AAaTHABUN is derived from the root Ain-TH-B and it means an easy to swallow food or drink. AAaTHABUN is what makes one not take an easy to swallow food or drink. That is suffering of or punishment of.

 Qarībun: near/ very aware

Note: 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

11:63

 Salaam all

11:63

قَالَ يٰقَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةً مِّن رَّبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَن يَنصُرُنِي مِنَ ٱللَّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ

 

qāla yāqawmi ara-aytum in kuntu ʿalā bayyinatin min rabbī waātānī min`hu raḥmatan faman yanṣurunī mina l-lahi in ʿaṣaytuhu famā tazīdūnanī ghayra takhsīrin

 

The Aya says:

He responded: “O my people, have you considered if I were on guidance from my nurturing Lord and he provided me with grace from him.  So who will protect me from him in case I rebelled.  Therefore, you are not supplying me except with failure.”

 

My personal note:

Saleh responded to them that what they propose to him is more harmful than helpful.  He is using logic that they are not going to listen to.

 

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.

 

Yāqawmi: O my people

Note: YA is used for calling.  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. YAQAWMI means O my people.

Ara’aytum: Have you (plural) seen?/ Have you considered

Note: the root is R-Hamza-Y and it means viewing or seeing. ARA’AYTUM is a question of action addressed to a group.  It carries the meaning of: Have you (plural) seen? Or Have you considered?

In: if

Kuntu: I were

Note: It is derived from the root K-W-N and it means being.  KUNTU is an action that is completed that is derived from the root. It means: the action of being happened by the subject (first personal singular).  Because it was preceded by the conditional, it takes the meaning of I were.

 

ʿalā: upon

Bayyinatin: Clarity/ Clear guidance

Note:  BAYYINATIN 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. BYYINATIN means clear proof or clarifying entity and so on. BAYYINATIN or just clarity.

 

Min: from

Rabbī: my nurturing Lord

Note: Rabbī is derived from the root 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

Waātānī: and He gave me/ and He provided me

Note: WA her serves for continuity of the sentence.  aATANIis derived from the root Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. It means: the action of giving or handing something to the object (NI= Me) happened by the subject (third person singular point to His Lord).

MINHU: From him

raḥmatan: Mercy/ grace

Note: RAHMATAN is derived from the root 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. RAHMATAN means mercy or grace.

Faman: So who

yanṣurunī: will support me/ stand by me/ protect me

Note: the root is N-Sad-R and it means aid or support or backing whether in need or not. It can mean support and protect and stand by the weak or provide support to the strong.  The context lets us know the extent of the meaning of the word.  YANSURONI is an action that is happening or will be happening.  It means: the action of support or protect (in the context) or stand by the object (NI=me) is happening or will be happening by the subject (MAN=who).  This is a statement in a question form.

Mina: from

l-lahi: Allah

in: if

ʿaṣaytuhu: I disobeyed him/ I rebelled against him

Note: aAASAYTU is derived from the root Ain-Sad-Y or Ain-sad-w and it means to go against order/to resist an order, for the verb and the action for the noun. The concrete word is Stick and Staff. The relationship to the above abstract meaning is the fact that the Stick is rigid and unbending, as well as the fact the Stick got detached from the tree. aAAaSAYTU is an action that is completed. It means: the action of disobeying/ rebelling against the object (HU= him and points to Allah) happened by the subject (first person singular). 

 

Famā: So not

Tazīdūnanī: increase me/ enrich me/ supply me

Note: TAZEEDOO is derived from the root Z-W-D or Z-Y-D and it means the provision of the road or the food that one packs for travel. It has also the conceptual meaning of what is above the need, because one packs a little extra for the road. TAZEEDOO is an action that is happening or will be happening.  It means: the action of increasing or adding to the object (NEE= me) is happening or will be happening by the subject (second person plural). 

 

Ghayra: other than

Note: the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRA means different or other than. 

Takhsīrin: loss/ failure

Note: the root is KH-S-R and it means to lose or become defeated.  TAKHSEER means failure or loss.

 

Salaam all and have a great day

Hussein