11:36

 Salaam all

11:36

وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلاَّ مَن قَدْ آمَنَ فَلاَ تَبْتَئِسْ بِمَا كَانُواْ يَفْعَلُونَ

 

waūḥiya ilā nūḥin annahu lan yu`mina min qawmika illā man qad āmana falā tabta-is bimā kānū yafʿalūna

 

The Aya says:

And it was inspired to Noah that none of your people will attain faith except those who already did.  Therefore, do not be saddened by what they were doing.

 

My personal note:

The Aya tells us that the people of Noah were a lost cause and the message reached to Noah.  This is part of Allah's pre-knowledge of the affairs of people.

 

Translation of the transliterated words:

waūḥiya: and Was inspired/ Was whispered/ was subtly communicated

Note: WA is for initiation of a sentence related to the previous subject.  OOHIYA is derived from the root W-Ha-Y and it means communication that is of subtle nature/ whispering or in a non verbal or other clear way. This includes any communication that comes directly to the mind and heart. OOHIYN is an action that is completed. It means the action of communicating with the object (Ila Noohin= to Noah) happened by an undeclared subject.

 

 Ilā: to/ towards

nūḥin: Noah

annahu: that

lan: None/ never

yu`mina: will attain faith

Note: YUMINA is derived from the root Hamza-M-N Hamza-M-N and it means safe or safety. YUMINA is an action that is derived from the root and that is completed. It means: the action of making the subject become safe is happening or will be happening. So, it ends up meaning for the term LAN yumina: none will attain faith.

 

 

Min: of/ from

qawmika: 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. KA means yours.

 

 Illā: except/ if not

Man: who

Qad: actually

Āmana: had already attained faith

Note: the root is Hamza-M-N and it means safe or safety. AMANA 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 singular or plura).

 

Falā: so not/ so don’t

tabta-is: be hard on yourself/ be depressed

Note: the root is B-Hamza-S and it means lion for concrete. The word is used to mean hardship or hard depending on the situation. TABTA’IS is an action that is happening or will be happening.  It means: the action of making hardness/ on onself is happening or will be happening by the subject.  So, in reality FALA TABTA’IS means: do not be hard on yourself/ do not get depressed.

Bimā: 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 actually makes a second object to the action mentioned above.

 Kānū: they used to/ they were

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

 yafʿalūna:  they do

Note: YAFAAaLOONA is derived from the root F-Ain-L and it means doing. YAFAAaLOONA is an action that is being completed or will be completed. It means: the action of doing is happening or will be happening by the subject (third person plural)

 

 Salaam all and have a great day

Hussein

11:35

 Salaam all

11:35

 أَمْ يَقُولُونَ ٱفْتَرَاهُ قُلْ إِنِ ٱفْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَاْ بَرِيۤءٌ مِّمَّا تُجْرِمُونَ

 

am yaqūlūna if`tarāhu qul ini if`taraytuhu faʿalayya ij`rāmī wa-anā barīon mimmā tuj`rimūna

 

The Aya says:

Or do they say he made it up?!.  Respond (O Muhammad): “ Had I made it up then I am responsible for my guilt, while I am not responsible for your guilty act.”

 

My personal note:

This Aya is an interesting interjection in the middle of Noah’s story.  It speaks to Muhammad related to his people’s reaction.  It may at the same time be totally similar to an interaction that Noah had with his people because that accusation is common.  The response is always that each is responsible for his guilty act and that you judge the argument by its merit not by throwing accusations about the presenter of the argument.

 

Translation of the transliterated words:

am: or

yaqūlūna: they say/ they claim

Note: YAQOOLOONA is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLOONA is an action that is being completed or will be 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 say or they happen to say or communicate.

 

if`tarāhu: He made it up

Note: the root is F-R-W or F-R-Y and it means the fur of the animal or the scalp that is normally covered with hair. This word is used when people are concocting things and making things up that are not true. It could be related to the action of cutting the skin apart or making things up as in making a dress out of the skin and so forth. IFTARA is an action that is completed. It means: the action of concocting or making up the object (HU=him/it pointing to the Qur’an) as an untruth happened by the subject (third person singular).

Qul: say/ respond

Note: QUL is derived from the root Qaf-W-L and it means saying in any way possible. QUL is a demand or request addressed to a singular.  It means: say or respond. 

Ini: if

if`taraytuhu: I concocted it/ mI made it up

the root is F-R-W or F-R-Y and it means the fur of the animal or the scalp that is normally covered with hair. This word is used when people are concocting things and making things up that are not true. It could be related to the action of cutting the skin apart or making things up as in making a dress out of the skin and so forth. IFTARAYTU is an action that is completed. It means: the action of concocting or making up the object (HU=him/it pointing to the Qur’an) as an untruth happened by the subject (first person singular).

 

faʿalayya: then upon me

ij`rāmī: my guilt/ my crime

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. IJRAMI is my guilt or my crime.

 

wa-anā: and I/ while I

barīon: detached/ not answereable/ acquitted/ innocent

 Note: the root is B-R-Hamza and it means dissociation from an entity. This takes many meanings according to the situation. One of them is cure from disease because it is dissociation from disease, another is creation of a living thing out of a dead thing and that is dissociation from the state of death and any other type of dissociation in between. BARION means dissociated/ non- committed/ unlinked and not accountable.

Mimmā: from what

 

 tuj`rimūna: your criminal acts/ your bad deeds

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. TUJRIMOON is an action that is happening or will be happening.  It means: the action of commiting a guilty / bad deed is happening or will be happening by the subject (second person plural)

Salaam all and have a great day

Hussein

11:34

 Salaam all

11:34

وَلاَ يَنفَعُكُمْ نُصْحِيۤ إِنْ أَرَدْتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ

 

walā yanfaʿukum nuṣ`ḥī in aradttu an anṣaḥa lakum in kāna l-lahu yurīdu an yugh`wiyakum huwa rabbukum wa-ilayhi tur`jaʿūna

 

The Aya says:

And my sincere advice will not benefit you in case I wanted to advise you if Allah happened to aim for you to be astray.  He is your nurturing Lord and to Him you return.

 

My personal note:

This Aya continues the discussion between Noah and his people.  He is telling that he is advising them and with sincerity but Allah may have other plans for them.  This brings two important questions:

1.   Does Allah aim for people to become astray?

2.   Does Allah misguide people?

Those two questions are very serious and really important to understand as they should from the point of view of Muslim scholars. 

For the first question.  The answer is that Allah does not love for people to be astray.  However, He may aim it for some people to become Astray not on a haphazard manner but as a punishment for them not doing what they know they should do as in belief in the oneness of Allah or not praying and not doing the ritual acts of worship with sincerity.

 

For the second question.  The answer is that Allah never directly misguides people and never tells people wrong information.  However, indirectly, Allah may leave some people vulnerable to misguidance through their aquaintances that lead them astray. This is also a punishment for their not moving towards Allah when they knew that they should have.  So Allah actively protects those who are working sincerely towards him and may leave vulnerable those who actively ignore him. 

 

The message from this is that we as humans have to be open minded to Allah message and never ignore it.  This is how we avoid such punishment.  Also the other message is that such punishment can and will be lifted the moment we start moving towards Allah but will remain so as long as we maintain our stubbornness.  May Allah protect us all from such punishment.

The Aya reminds them that Allah is their RABB which means the nurturing/ loving sustaining Lord.  This is to remind them that if Allah is aiming this it is their punishment because Allah is nurturing and sustaining but does such thing when humans deserve it.

 

Translation of the transliterated words:

walā: and not/ nor

yanfaʿukum:benefits you (plural)

Note: YANFaAAu is derived from the root N-F-Ain and it means useful or beneficial or anything that functions as opposite to harm. YANFaAAu is an action that is being completed or will be completed. It means: the action of benefiting or being useful to the object (KUM=plural you) is happening or will be happening by the subject (NUS’HI= my advice)

 

nuṣ`ḥī: My advice/ my sincere advice

Note: the root is  N-Sad- HA and it means in concrete when the land is all green and does not leave any empty space and other uses that make it conceptually used for aiming for pure good without any blemishes of any sort.  It is used for sincere advice with no ulterior motives.  NUS’hi my sincere advice.

In: if/ in case

Aradttu: I aimed/ I wanted/ I sought

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. ARADTU is an action that is completed. It means: the action of seeking or wanting something happened by the subject (first person singular)

 

An: to/ that

anṣaḥa: I sincerely advise

Note: the root is  N-Sad- HA and it means in concrete when the land is all green and does not leave any empty space and other uses that make it conceptually used for aiming for pure good without any blemishes of any sort.  It is used for sincere advice with no ulterior motives.  ANSAHA is an action that is happening or will be happening.  It means the action of sincerely advising is happening or will be happening by the subject (first person singular).

Lakum: to you/ you

In: if

kāna: Happened to be/ 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). 

l-lahu: Allah

yurīdu: seeks/ aims/

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. YUREEDU 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 (third person singular)

 

An: that/ to

yugh`wiyakum: make you astray/ make you lost/ make you misguided

Note: the root is GH-W-Y or Ghain-W-Y and it means the wrong path or the lost path or just the wrong and it also can means the way that leads to demise and failure. It also carries the meaning of making the false path look attractive. YUGHWYA is an action that is being completed or will be completed. It means: the action of making the object (KUM=plural you) lose the path and demise is happening or will be happening by the subject (third person singular).

Huwa: He

rabbukumu: 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.   RABBU is nurturing Lord of.  KUM means plural you.

 wa-ilayhi: and to Him/ and towards him

tur`jaʿūna: You (plural) will be returned

Note: the root is R-J-Ain and it means returning. TURJaOONA is an action that is happening or will be happening.  It means the action of making the object (second person plural) return is happening or will be happening by an undeclared subject.

 

Salaam all and have a great day

Hussein

 

 

11:33

 Salaam all

11:33

قَالَ إِنَّمَا يَأْتِيكُمْ بِهِ ٱللَّهُ إِن شَآءَ وَمَآ أَنتُمْ بِمُعْجِزِينَ

 

qāla innamā yatīkum bihi l-lahu in shāa wamā antum bimuʿ`jizīna

 

The Aya says:

He (Noah) responded: “Only Allah brings it you if He willed, and you will fail at pushback”

 

My personal note:

Noah responded in a clear manner.  It is only Allah that brings the punishment and only with His will.  He, Noah, is a mere warner.  Noah also pointed out that they will not be able to pushback when Allah decides to do something.

 

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.

 Innamā: it is not but

Note: this term means that the thing that is coming up will be limited only to it.

 Yatīkum: brings to you

Note: the root is 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. YATI is an is an action that is being completed or will be completed.  It means the action of coming/ bringing to the object (KUM= plural you) is happening or will be happening by the subject (third person singular)

 Bihi: of it/ in him/ him

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 case it makes an additional object to the previous action. HI means Him or it and it points to what was promised of consequence to their rejestion. 

 l-lahu: Allah

in: If

Shāa: He Willed

Note: the root is Sh-Y-Hamza and it means entity. SHAA is an action that is completed that is derived from the root. It means that the action of entitying happened by the subject (third person singular). Therefore it means: He entitied and in this context, it takes the meaning He willed. 

 Wamā: and not

Antum: you (plural)

bimuʿ`jizīna: capable of resisting/ pushing back/ repel

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 case it makes the term coming after stronger.  MuAAJIZEEN is derived from the root Ain-J-Z and it means push away. In concrete it is used for pushing the dirt away and so on. Conceptually, it is used for inability or failure as well as for pushing away. MuAAJIZEEN means making the other unable so, it points to pushing away/ back or successfully resisting/ unmanageabble.

 

 Salaam all and have a great day

Hussein

11:32

 Salaam all

11:32

قَالُواْ يٰنُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّادِقِينَ

 

qālū yānūḥu qad jādaltanā fa-aktharta jidālanā fatinā bimā taʿidunā in kunta mina l-ṣādiqīna

 

The Aya says:

They responded: “O Noah you indeed debated us so debated us a lot, then bring us what you promised if you are amongst the ones who qeen match your words with deeds”

 

My personal note:

I translated Sadiqeen as those who match their words with deeds and that is the essence of it in that truthfulness has to be evident in one way or another.  It is also the root of words like Sadaqa for charity because it translated the words into action.

 

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. 

 yānūḥu: O Noah

qad: indeed

jādaltanā: you argued with us/ you debated us

Note: JADALTANA is derived from the root J-D-L The concrete word is braiding of the hair. In abstract, it is used for anything that goes in circles or twists around itself or others. Therefore, it is used conceptually for arguing especially when it is used in an interactive form. JADALTA is an action that is completed. It means: the action of arguing or debatting with the object (NA=us) Happened by the subject (second person singular).

fa-aktharta: so you did a lot/ you exceeded

Note: FA means so or therefore or then.  AKTHARTA is derived from the root K-TH-R and it means many or numerous in all the planes of Uthought. AKTHARTA is an action that is completed.  It means: the action of doing a lot or so happened by the subject (second person singular)

 

 

jidālanā: the argument with us/ the debate with us

Note: JIDALANAis derived from the root J-D-L The concrete word is braiding of the hair. In abstract, it is used for anything that goes in circles or twists around itself or others. Therefore, it is used conceptually for arguing especially when it is used in an interactive form. JIDALANA is our debate or the debate with us.

Fatinā: then bring/ then come with

Note: FA means then or therefore or so.  ITI the root is 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. ITI is an order or a request addressed to an individual.  It means Bring or come with, accompany with you to the object (NA-us).

 

Bimā: with 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 actually makes a second object to the action mentioned above.

 

taʿidunā: you (singular) promise us

Note: the root is W-Ain-D and it means promise.  YaAAiDU means is an action that is happening or will be happening.  It means: the action of promising the object (NA=us) is happening or will be happening by the subject (second person singular).

 

In: if

Kunta: you (plural)were/ you happened to be

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

Mina: of/ from/ amongst

l-ṣādiqīna: the truthful/ honest/ the ones who match their words with deeds

Note: the root is Sad-D-Qaf and it means truth in word or deed as a concept. When it is in deed, it takes the shape of any act of truthfulness including charity, in a sense the deed proves the truthfulness of the heart and the word (it matches the words with deeds).  ALSSADIQEEN here points to the truthful truthful and honest.

 

 Salaam all and have a great day

Hussein

11:31

 Salaam all

11:31

 وَلاَ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ ٱللَّهِ وَلاَ أَعْلَمُ ٱلْغَيْبَ وَلاَ أَقُولُ إِنِّي مَلَكٌ وَلاَ أَقُولُ لِلَّذِينَ تَزْدَرِيۤ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْراً ٱللَّهُ أَعْلَمُ بِمَا فِيۤ أَنْفُسِهِمْ إِنِّيۤ إِذاً لَّمِنَ ٱلظَّٰلِمِينَ

walā aqūlu lakum ʿindī khazāinu l-lahi walā aʿlamu l-ghayba walā aqūlu innī malakun walā aqūlu lilladhīna tazdarī aʿyunukum lan yu`tiyahumu l-lahu khayran l-lahu aʿlamu bimā fī anfusihim innī idhan lamina l-ẓālimīna

 

The Aya says:

And I do not tell you that I have Allah’s stores nor do I claim knowledge of the unperceived nor do I say I am an angel.  And I do not/ will not say to those that your eyes look down on that Allah will not bring them good.  Allah knows what is inside them.  I then would be amongst the unjust.

 

My personal note:

Noah here is bringing his points of discussion.  He humbly tells them what he is and what he is not. Then he clearly lets them know that mistreating the weak and vulnerable would be an act of injustice.

 

Translation of the Transliterated words:

Walā: and not

Aqūlu: say/ claim

Note:  AQOOLU is derived from the root Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. AQOOLU is an action that is being completed or will be completed that is derived from the root. It means the action of saying happened by the subject (first person singular).

Lakum: to you (plural)

ʿindī: at mine/ I have

Khazāinu: storage of/ holders of storage/ vaults of

Note: the root is KH-Z-N and it means stashing or storing or putting entities in the vault and so on. Conceptually, it can point to something that is hidden and not many people know about it and also to what is stored and is precious and so on. KHAZAINU means vaults of/ Stashes of or storages of. This could be something material and it also could be in the form of knowledge and wisdom that is hidden from most.
l-lahi: Allah

walā aʿlamu: nor do I know/ including I do not know
Note: WALA gets the meaning of nor or including not. aAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. aAALAMU is an action that is being completed or will be completed. It means: the action of knowing the object (alghayba= the unperceived) for fact is happening or will be happening by the subject (first person singular pointing to Muhammad pbuh).

l-ghayba: the unperceived
Note: ALGHAYBA is derived from the root GH-Y-B and it means unperceived in general. One concrete word is the word for thick forest where many things are hidden and unperceived as opposed to the open desert that the Arabs were familiar with. This is then conceptually taken to any thing that disappears or becomes as if it disappeared in the forest. ALGHAYBA here means the unperceived.

walā aqūlu: nor do I say/ communicate
Note: WALA takes the meaning of nor. AQOOLU is derived from the root Qaf-W-L and it means saying or communicating. AQOOL is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (first person singular).

innī: that I
malakun: an angel
Note: the root is L-Hamza-K and it means to convey a message for the verb and angel or messenger for the noun. MALAKUN means an angle. It was not however used to point to human messengers.

walā aqūlu: nor do I say/ communicate
Note: WALA takes the meaning of nor. AQOOLU is derived from the root Qaf-W-L and it means saying or communicating. AQOOL is an action that is being completed or will be completed. It means: the action of saying or communicating is happening or will be happening by the subject (first person singular).

lilladhīna: to those who

tazdarī: look down on/ disdain

Note: the root is Z-R-Y and it means bringing out what makes something or someone lacking or looking bad and so on.  TAZDARI is an action that is happening or will be happening.  It means that the action of looking down on or disdaining is happening by the subject (third person singular or plural)

aʿyunukum: your eyes

Note: the root is Ain-Y-N and it means eye and water spring in the concrete. It could be that both are related in the fact that they have water oozing out of them. aAAYUNU means eyes of. KUM means plural you

Lan: never

yu`tiyahumu: Will He bring them

Note: Yu’TI is 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. YU’TI is an is an action that is being completed or will be completed.  It means the action of making an object (KHAYRAN=good/ choice) come to another object (HUMU=them) is happening or will be happening by the subject (Third person singular)

 

l-lahu: Allah

khayran: good/ choice/ preferrence

Note: the root KH-Y-R and it means choice/ preferrence. It is also understood as good or as better, because one would chose the good over the bad. KHAYRAN means: Good or something that is preferred

 

l-lahu: Allah

aʿlamu: better knowing

Note: aAALAMU is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts.  aAALAMU here means better knowing.

bima: by what/ in 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.

 Fī: in/ on

Anfusihim: themselves

Note: NAFS is derived from the root N-F-S and it means to breath. This is the concept and then it can extend to self or anything that breathes. ANFUS is plural of self.  ANFUSI means selves of.  HIM meansn them. 

 

 Innī: I

Idhan: then

Lamina: indeed among

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.

 

 Salaam all and have a great day

Hussein