11:28

 Salaam all,

11:28

قَالَ يٰقَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّيۤ وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ

 

qāla yāqawmi ara-aytum in kuntu ʿalā bayyinatin min rabbī waātānī raḥmatan min ʿindihi faʿummiyat ʿalaykum anul`zimukumūhā wa-antum lahā kārihūna

 

The Aya says:

He (Noah) responded: “ O my people, have you considered if I were on a clear path from my nurturing Lord and He provided me Grace of his, so it was invisible to you, would we impose it on you while you are unwilling?!”

 

My personal note:

What Noah is saying to his people.  I am on a clear path and am blessed but you cannot see it.  Because of that I am not going to force my belief on you and it will be a matter between you and God.  This is also the issue in Islamic law that we are not supposed to force conversion to Islam. 

 

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).

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.

 

Min: from

ʿindihi: His/ His presence

faʿummiyat: So rendered invisible

Note: FA means then or therefore or so.  UMMIYAT is derived from the root Ain-M-Y and it means blindness.  UMMIYAT is an action that is completed. It means: the action of making the object (the mercy/ grace) invisible happened by an undeclared subject.

 

ʿalaykum: upon you (plural)/ for you

anul`zimukumūhā: Do we impose it on you (plural)?!  Would we impose it on you ?!

Note: the root is L-Z-M and it means something stuck to something else so they are always together.  Concetually can be used on things that are inseperable or rendered inseperable.  In this context it is about imposin or coercing.  ANULZIMKUMUHA is a question that is rhetorical in a sense.  It means: Do we impose it on you?! Would we force it upon you?

wa-antum: While you (plural)

lahā: of it/ to it

kārihūna: Hating/ unwilling

Note: the root is K-R-H and it means doing something when unwilling and hating to do it or just disliking an entity. Therefore, conceptually, it takes the meaning of disliking an entity. For actions it takes the meaning of hating to do something and being forced to do something against will. KARIHOONA is being in a state of dislike or resistance to a matter. 

Salaam all and have a great day

Hussein 

 

11:27

 Salaam all

11:27

 فَقَالَ ٱلْمَلأُ ٱلَّذِينَ كَفَرُواْ مِن قِوْمِهِ مَا نَرَاكَ إِلاَّ بَشَراً مِّثْلَنَا وَمَا نَرَاكَ ٱتَّبَعَكَ إِلاَّ ٱلَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ ٱلرَّأْيِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ

 

faqāla l-mala-u alladhīna kafarū min qawmihi mā narāka illā basharan mith`lanā wamā narāka ittabaʿaka illā alladhīna hum arādhilunā bādiya l-rayi wamā narā lakum ʿalaynā min faḍlin bal naẓunnukum kādhibīna

 

The Aya says:

So the elite of the rejectors amongst his people said: “We do not consider you but a regular human like us, and we see that you are followed by the lowly amongst us clerely/ frst off, and we do not see that you all have anything special over us, but we suspect you all are lying.”

 

My personal note:

Their argument is typical of what people use to reject an argument.  They attack the messenger because they cannot really refute the message and that is a point of arrogance and lack of humility.

 

Translation of the transliterated words:

faqāla: so responded/ so 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 they responded.

 

Lmalau: the dominant group

Note: ALMALA’U 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.  ALMALA’U are the dominant group either by numbers or authority or otherwise.

Alladhīna: those who/ of

MALAA 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. 

 Kafaroo: who rejected

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).

 

Min: amongst/ from

qawmihi: His 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. HI means him.

 Mā: not

Narāka: see you (singular)/ consider you

Note: the root is R-Hamza-Y and it means viewing or seeing. NARA is an action that is being completed or will be completed. It means: the action of seeing the object (KA=singular you) will be happening by the subject (first person plural)

 

Illā: nothing but/ if not

Basharan: human

Note: the root is B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. In this context BASHAR  is pointing to humans. 

mith`lanā: like us/ similar to us

Note: the root M-TH-L and it means similitude or similar. MITHLA means Similar to.  NA means us.

 

Wamā: nor/ and not

Narāka: see you (singular)/ consider you

Note: the root is R-Hamza-Y and it means viewing or seeing. NARA is an action that is being completed or will be completed. It means: the action of seeing the object (KA=singular you) will be happening by the subject (first person plural)

 ittabaʿaka: joined and followed you

Note: ITTABaAAaKA is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. ITTABaAAaKA is an action that is completed. It means: the action of making oneself follow footsteps or join and follow footsteps of the object (KA= singular you) happened by the subject (third person singular or plural).

 

Illā: except

alladhīna hum: those who

arādhilunā: our lowly ones

Note: the root is R-TH-L (TH as in the) and it means lowly or low quality and so on.  ARATHILUNA means our lowly ones.  Basically the lower classes and so on.

Bādiya: apparently/ first off

Note: This is a word that can be derived from either of two roots.  One root is B-D-hamza and it means the beginning of the matter or the initiation of it or the start of it.  The other root is B-D-Y or B-D-W and it means in one of the concrete words the open desert or wilderness. It also has the meaning of something exposed or apparent or apparent for the moment.  The two meanings are close and not exclusive of one another.

Lrayi: the vision/ the opinion

Note: the root is R-Hamza-Y and it means viewing or seeing.  ALRAYI is the insight or opinion and so on.

Wamā:  and not/ nor

narā: We see/ we consider

Note: the root is R-Hamza-Y and it means viewing or seeing. NARA is an action that is being completed or will be completed. It means: the action of seeing the object (min fadlin= of favor) will be happening by the subject (first person plural)

 

Lakum: to you (plural)

ʿalaynā: over us

Min: of

faḍlin: bounty/ blessing/

Note: FADLIN is derived from the root F-Dhad-L and it means overflowing of good or being able to fulfill all your needs from an entity and then still have more of it spared. It can also mean abundance due to the same reason. FADHIN means the abundance of.

Bal: instead

naẓunnukum: We suspect you (plural)/ We think you/ We presume you

Note:  NATHUNNUKUM is derived from the root THA-N-N and it means conclusion without certainty or conclusion without verification. Therefore, it includes theory, prediction, suspicion/ assumption/ presumption and all thoughts that are not conclusively proven as facts.  NATHUNNU is an action that is happening or will be happening.  It means the action of suspecting/ presuming/ thinking of the object (KUM=plural you) is happening or will be happening by the subject (first person plural)

 

 

Kādhibīna: liars/ untruthful

Note:  KATHIBEEN 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.  KATHIBEEN means the untruthul or liars.

 

 Salaam all and have a great day

Hussein

 

11:26

 Salaam all

11:26

 أَن لاَّ تَعْبُدُوۤاْ إِلاَّ ٱللَّهَ إِنِّيۤ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ

an lā taʿbudū illā l-laha innī akhāfu ʿalaykum ʿadhāba yawmin alīmin

 

The Aya says:

That you (plural) do not worship/ humble yourselves to other than Allah.  I fear for you the suffering of a painful day.

 

My personal note:

I translated taAABUDOO as worship but also as humble yourself because the root word Ain B D is often understood as slavery and work but more than anything being humble and mellow.  In the context of worshipping Allah, it is about being humble and mellow infront of Allah out of love mainly as well as awe.  So Noah is saying to them that no one deserves for us to lower ourselves in humility except Allah or except by Allah’s command as we should do with the parents and so on.

 

Translation of the Transliterated words:

An: that

Lā: not

taʿbudū: you (plural) worship/ you humble yourselves to

Note:  TaAABUDOO is derived from the root Ain-B-D and it means slave or servant.  The road that is MUABBAD is the road that is well trodden and made easy to walk or drive on and so on.  Conceptually, aAABD is an entity that is easy to manage and does smooth sailing either by it’s own or by being subject to pressure from above.  It is used for slave or servant or anyone who is humbled for love or devotion or by the sheer power of the other entity.  TaAABDUDOO is an action that is happening or will be happening.  It means: the action of worshipping or humbling oneself is happening or will be happening by the subject (second person plural)

 

Illā: except/ if not

l-laha: Allah

innī: I

akhāfu: fear/ worry

Note: the root is KH-W-F and it means fear. AKHAFU is an action that is being completed or will be completed. It means: the action of fearing is happeneing or will be happening by the subject (first person singular).

 

ʿalaykum: on you (plural)/ about you

ʿadhāba: suffering of/ punishment of

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

Yawmin: day/ A day

Note: It 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.

 Alīmin: painful

Note: the root is Hamza-L-M and it means pain.  ALEEMIN means painful.

 

 Salaam all and have a great day

Hussein

 

11:25

 Salaam all,

11:25

وَلَقَدْ أَرْسَلْنَا نُوحاً إِلَىٰ قَوْمِهِ إِنَّي لَكُمْ نَذِيرٌ مُّبِينٌ

 

walaqad arsalnā nūḥan ilā qawmihi innī lakum nadhīrun mubīnun

 

The Aya says:

And We sent/ dispatched Noah to his people: “I am to you (plural) a clarifying/ clear warner to you (plural)”.

 

My personal note:

The term Nathirun Mubeen has two potential understandings that are correct.  It can carry the meaning of a warner who clarifies things and also a warner who is clearly a warner with no doubt about it.  Both meanings are complementing each other.

 

Translation of the transliterated words:

walaqad: and

Note: This is a beginning of a related sentence to the previous

Arsalnā: We sent/ se envoyed/ we dispatched

Note: ARSALNA 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. ARSALNA is an action that is completed.  It means: the action of sending or dispatching or enyoying the object (NUH=Noah) by the subject (first person plural).

 

nūḥan: Noah

ilā: To/ towards

qawmihi: His 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. HI means him.

 

Innī: I

Lakum: To you (plural)

nadhīrun: warner

Note: NATHIRUN 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.  NATHIR are the one who warns others.

 Mubīnun: Clear/ Clarifying/ self evident

Note: the root is 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. MUBEEN is the one that makes between in a conceptual sense.  In this context, MUBIN points to self evident

 

 Salaam all and have a great day

Hussein

11:24

 Salaam all,

11:24

مَثَلُ ٱلْفَرِيقَيْنِ كَٱلأَعْمَىٰ وَٱلأَصَمِّ وَٱلْبَصِيرِ وَٱلسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلاً أَفَلاَ تَذَكَّرُونَ

 

mathalu l-farīqayni kal-aʿmā wal-aṣami wal-baṣīri wal-samīʿi hal yastawiyāni mathalan afalā tadhakkarūna

 

The Aya says:

The example of the two groups is like the blind and deaf vs the seeing and hearing.  Are the two a balanced analogy?! So why not remind yourselves?!

 

My personal note:

The comparison of the two groups likens the rejectors and deniers as blind and deaf. While the believers are likened to someone with vision and hearing.  It is very important to remind that the qur’an always reminds us that the blindness or deafness in terms of unbelievers is the people blocking their abilities to see and hear the truth.

 

Translation of the transliterated words:

Mathalu: the example of/ the analogy of/ simily of

Note: the root M-TH-L and it means similitude or similar. MATHALU means similitude of or analogy/ example of.

 

l-farīqayni: the two groups

Note: the root F-R-Qaf and it means separating apart or dispersing. ALFAREEQAYN is a dual product of that separation and that means the two groups.

kal-aʿmā: like the blind person

Note: KA means like or similar to.  ALaAAMA is derived from the root Ain-M-Y and it means blindness.  ALaAAMA is the blind person.

wal-aṣami: and the deaf person

Note: WA in here is for addition.  ALASAMMI is derived from the root Note: the root is Sad-M-M and it means blockage of some entity. The concrete word SAMMAM means a certain kind of block that either blocks all thing or selectively allows certain things in and keeps others out. Conceptually, the term is used often for deafness or further for blocking anything from reaching their minds. AL ASUMMI means deaf or blocked in hearing.

 

wal-baṣīri: vs the seeing person

Note: WA here is for contrasting with the previous.  ALBASEER is derived from the root B-Sad-R and it is the sense of the eye. It also has the meaning of seeing deeply. Seeing deeply means the concrete, but it can be applied to the deep vision of the brain, the insight. ALBSEER is the person that sees.

wal-samīʿi: and the hearing

Note: WA here is for addition.  ALSAmiEE is derived from the root S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. It also can mean hearing and approving or concurring at times. ALSAMiEE means the hearing/ the listening

 

Hal: is it?/ do they?

Note: this is a question with exclamation

Yastawiyāni: balanced/ equal?

Note: the root is S-W-Y and it means position of balance or equality.  YASTAWIYAN is and action that is being completed or will be completed.  It means that the action of being in balance or situated is happening or will be happening by the subject for the subject (dual person).  O with the question for of hal yastawiyan? Means are the two in balance/ equal?

 

Mathalan: example/ analogy/ simily

Note: the root M-TH-L and it means similitude or similar. MATHALAN means similitude of or analogy/ example.

 

Afalā: so why not?!

Tadhakkarūna:  remind yourselves/ mention to yourselves/ take note

Note: the root is 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. TATHAKKAROON is an action that is being completed or will be completed. It means: the action of reminding and mentioning to oneself is happening or will be happening by the subject (Second person plural).

Salaam all and have a great day

Hussein