11:45

 Salaam all

11:45

وَنَادَى نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ٱبْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ ٱلْحَقُّ وَأَنتَ أَحْكَمُ ٱلْحَاكِمِينَ

 

wanādā nūḥun rabbahu faqāla rabbi inna ib`nī min ahlī wa-inna waʿdaka l-ḥaqu wa-anta aḥkamu l-ḥākimīna

 

The Aya says:

And Noah called his nurturing Lord.  So he said: “My son is from my family and your promise is the binding truth and you are the wisest of rulers”

 

My personal note:

In subtle and polite way, Noah is asking for protection or restoration of his drowned son.  He invoked that Allah promised to protect Noah’s family. 

 

Translation of the transliterated words:

Wanādā: and called

Note: WA here for continuation of the subject.  NADA is derived from the root N-D-Y and it means in concrete dew or water touching a surface. It is also used for voice reaching an entity. In both, the shared meaning is something touching or arriving at another entity. In this instance, it is the calling. NADA is an action that is completed. It means the action of calling happened by the subject (third person singular) in an interactive manner. .

nūḥun: Noah

rabbahu: His 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.  HU means his.

 

Faqāla: So he 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.

Rabbi: my nurturing lord

Note: RABBEE 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.   RABBEE is nurturing Lord of mine/ my nurturing Lord

Inna: indeed

ib`nī: my son

Note: ib`nī is derived from the root B-N-Y and it means building and it also mean son or child. The relationship between the two meanings is that the son is the product of building the family. Here, it is used to mean child or son.  ib`nī here means my son.

Min: of/ from

Ahlī: my family/ my entourage

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

 

wa-inna: and indeed

waʿdaka: your promise

Note: the root is W-Ain-D and it means promise.  WaAADA means promise of.  KA a singular you.

l-ḥaqu: the true/ the bindingly true

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

wa-anta: and you (singular)

aḥkamu: wisest of/ most judicial

Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. AHAKAMU means the wisest or the most judicial

 

l-ḥākimīna: the rulers/ the judges/ the deciders

Note: the root Ha-K-M and it means the steer that steers the animal. This word is used for ruling and judging as well as other meanings that contain steering as part of the concept. ALHAKIMEENA are the ones who decide and rule and pass judgments.

 

 Salaam all and have a great day

Hussein

11:44

 Salaam all

11:44

وَقِيلَ يٰأَرْضُ ٱبْلَعِي مَآءَكِ وَيٰسَمَآءُ أَقْلِعِي وَغِيضَ ٱلْمَآءُ وَقُضِيَ ٱلأَمْرُ وَٱسْتَوَتْ عَلَى ٱلْجُودِيِّ وَقِيلَ بُعْداً لِّلْقَوْمِ ٱلظَّالِمِينَ

 

waqīla yāarḍu ib`laʿī māaki wayāsamāu aqliʿī waghīḍa l-māu waquḍiya l-amru wa-is`tawat ʿalā l-jūdiyi waqīla buʿ`dan lil`qawmi l-ẓālimīna

 

The Aya says:

And was said:: “Oh land swallow your water and O sky cease.” and the water level dropped and the matter was settled and she (the ark) landed on the Joodi.  And was said: “abandoning the unjust people”.

 

My personal note:

The last part of the vers says BuAADAN which means distancing and moving further away in concrete.  I chose abandoning them because that is what the distancing is about.  This is also the worst punishment for injustice that Allah moves away from those who are unjust and transgressors.

 

Translation of the transliterated words:

waqīla: and was said

Note: WA is for connecting a new sentence.  QEELA is derived from the root Qaf-W-L and it means saying in any way possible. QEELA is an action that is completed that is derived from the root. It means the action of saying happened by an undeclared subject. 

 

Yā: this is a calling like O

Arḍu: earth/ land/ ground

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

 

ib`laʿī: swallow/ let the water seep in/ /drain.

Note: the root is B-L-Ain and it means swallowing the food without chewing or just swallowing.  One concrete word is BalaOOM which is the pharynx or where the food goes inside our bodies.  Another concrete word is BalooAAa and that is the drain that drains the accumulated water on the ground.  IBLaII is an order or requeste addressing a singular (the land).  It means: swallow or drain.

Māaki: your water

Note: MAA is derived from the root M-Y-Hamza and it means water but it applies to any lquid depending on the context. In this context is can apply to water or any liquid that can quench the thirst. MAA means water or liquid of.  KI means yours and points to the earth/ land

 

Wayāsamāu: and O sky

Note: WA here is for contrast and continuation. YA is a calling to some entit.  SAMAO is derived from the root S-M-W and it means rising. This word is used to mean many things that are related to that meaning. One of the meanings is name because when a person’s name is called, he or she would rise and respond.  SAMAU in this context means sky.

aqliʿī: stop/ cease/ withdraw

Note: the root is QAF-L-Ain and it means to extract something out of it’s roo.  Common examples are extraction of tooth or uproot a tree and so on.  One concrete use is the word QALaAAa for castle because it is built of extracted stones from quaries and so on.  AQLiIIi is an order addressed to the sky.  It means in a literal sense: uproot the rain basically stop it from the source or so.  In short cease or stop and so on.

 

waghīḍa: and dropped the level

Note: WA again is for continuation of the same subject.  GHIDA is derived from the root Ghain-Dhad-Y or Ghain-Dhad-W and it means in concrete when the upper eyelid is lowered.  Another concrete word is a desert shrub or small tree that grows in the desert where the water drains and has deep root.  Camels like it so they lower their heads and necks to eat it.  Conceptually, the term is used for lowering the level of something from a high point and so.  GHIDA is an action that is completed. It means: the action of dropping the level of the object (ALMAU= the water) happened by an undeclared subject.

l-māu: the water

Note: ALMAU is derived from the root M-Y-Hamza and it means water but it applies to any lquid depending on the context. In this context is can apply to water or any liquid that can quench the thirst. ALMAU means the water or liquid of. 

 

waquḍiya: and was completed/ and was settled/ and was finalized

Note: WA again is for continuation of the same subject.  QUDIYA is derived from the root Qaf-Dhad-Y and it means a mandate that one makes to completion of it and anything in between. It points to determination at the beginning and the finishing of it towards the end. The meaning of the word is according to the sentence, sometimes the sentence allows the whole range and at others, part of the range of the meaning. QUDIYA is an action that is completed or concluded by an undeclared subject.  It means: the object (AL AMRU= the matter) was settled/ finalized/ completed by an undeclared subject.

l-amru: the matter/ the implement

Note: ALAMRU is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  ALAMRU 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.

wa-is`tawat: and she (the ark) settled securely/ balanced

Note: WA again is for continuation of the same subject.  ISTAWAT is derived from the root S-W-Y and it means position of balance or equality.  ISTAWAT is an action that is completed.  It means: the action of balancing oneself or in this context settling securely happened by the subject (third person singular feminine point to the Ark)

ʿalā: on/ upon

l-jūdiyi: name of the location

waqīla: and was said

Note: WA is for connecting a new sentence.  QEELA is derived from the root Qaf-W-L and it means saying in any way possible. QEELA is an action that is completed that is derived from the root. It means the action of saying happened by an undeclared subject. 

 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.

 

lil`qawmi: to the people

Note: LI means to or for.  ALQAWMI 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. ALQAWMI means the people.

 

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

11:43

 Salaam all

11:43

 قَالَ سَآوِيۤ إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ ٱلْمَآءِ قَالَ لاَ عَاصِمَ ٱلْيَوْمَ مِنْ أَمْرِ ٱللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا ٱلْمَوْجُ فَكَانَ مِنَ ٱلْمُغْرَقِينَ

 

qāla saāwī ilā jabalin yaʿṣimunī mina l-māi qāla lā ʿāṣima l-yawma min amri l-lahi illā man raḥima waḥāla baynahumā l-mawju fakāna mina l-mugh`raqīna

The Aya says:

He (Noah’s son) responded: “I will shelter to a mountain that will protect me from the water.”  He (Noah) said: “There is no protection today from Allah’s implement except for whoever He graces”.  And the waves came between the two so he was amongst the drowned.

 

My personal note:

This continues the discussion between Noah and his son.  The son wrongly thought that a mountain could protect him while his father reminded him that when Allah decides something it is going to happen unless saved by Allah’s grace and mercy.  The son ends up drowning as a non believer different from other believing sons that the Qur’an does not mention in direct way.

 

Translation of the transliterated words:

 

 

qāla: he (the son) said/ 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 singular). This, in turn means: he said or responded or communicated. 

 Saāwī: I will shelter

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

Ilā: to/ towards

Jabalin: a mountain

Note: JABAL is derived from the root J-B-L and it means mountain for concrete and is used for anything that is used as an anchor or high ground. Conceptually it may be used for something put together and so on. JABALIN means mountain.

 

yaʿṣimunī: he/it protects me/ keeps me safe

Note: the root is Ain-Sad-M and it means protecting or protection. One of the meanings of the word is the rope that one holds his animal with to protect against going astray. YaAAaSIM is an action that is happening or will be happening.  It means: the action of protecting or sheltering is happening or will be happening by the subject (third person singular) to the object NI= me. 

 

Mina: from

l-māi: water/ liquid/ vapor

Note: ALMAI is derived from the root M-Y-Hamza and it means water but it applies to any lquid depending on the context. It can also apply to water vapor.  In this context is can apply to any of the three. ALMAI means water or liquid or vapor

 

qāla: he (Noah) said/ 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 singular). This, in turn means: he said or responded or communicated.

 Lā: No ʿ

āṣima: protector/ safety

Note: the root is Ain-Sad-M and it means protecting or protection. One of the meanings of the word is the rope that one holds his animal with to protect against going astray. AAaSIM is a protector or someone or something to hold onto.

 

l-yawma: the day/ today

Note:  l-YAWMA is derived from the root Y-W-M and it means day or a full time cycle. L-YAWMA means the day we both know or basically today.

 Min: from

Amri: order of/ implement of

Note: AMRI 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.

 

l-lahi: Allah

illā: except

man: who

raḥima: He (Allah) Graces/ has mercy on

Note: RAHIMA 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.  RAHIMA is an action that is completed.  It means: the action of gracing or having mercy on the object (MAN=who) happened by the subject (third person singular pointing to Allah)

waḥāla: and positioned/ and came/ situated

Note: WA here is for continuation of the subject at hand.  HALA is derived from the root Ha-W-L and it means cycle or circle. This means anything that goes in circles of time of space or other wise and it also can point to any situation within the cycle the person is in or to change because things in the cycle change all the time from one situation to another and so on.  HALA is an action that is completed.  It means: the action of situating or positioning happened by the subject (Third person singular pointing to MAWJ= waves) 

Baynahumā: between the two of them

l-mawju: the waves

Note: the root is M-W-J and in concrete when the water goes on top of more water.  It is used for the waves as the water rises and so on.  ALMAWJU means the waves.

 

Fakāna: so he (the son) became/was/ happened to be

Note: FA means then or therefore or so. 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). 

Mina: amongst/ from

l-mugh`raqīna: the drowned

Note: the root is ghain-r-qaf   and it means drowning in water or other things.  ALMUGHRAQEEN means the drowning or the drowned. 

 

 Salaam all and have a great day

Hussein

11:42

 Salaam all

11:42

وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُ وَكَانَ فِي مَعْزِلٍ يٰبُنَيَّ ٱرْكَبَ مَّعَنَا وَلاَ تَكُن مَّعَ ٱلْكَافِرِينَ

 

wahiya tajrī bihim fī mawjin kal-jibāli wanādā nūḥun ib`nahu wakāna fī maʿzilin yābunayya ir`kab maʿanā walā takun maʿa l-kāfirīna

 

The Aya says:

And it (the ark) sails with them in waves like mountains.  And Noah called his son, and he was apart:  “My son ride with us and do not be with the rejectors.”

 

My personal note:

The Aya describes the situation when they rode the Ark while one of Noah’s son stayed outside because he was not a believer.  The picture that comes is Noah pleading with the son in last ditch effort to become a believer and ride with them.  It paints a picture of the worry in Noah’s mind for his son.

 

Translation of the transliterated words:

 wahiya: and she/ it (the ship/ ark)

tajrī: sails/ journeys/ moves

Note: the root is J-R-Y and it means flowing as in the flowing of the river or any movement that is smooth and relatively fast.  TAJRI is an action that is happening or will be happening. It means: the action of moving/ travelling sailing is happening or will be happening by the subject (third person singular feminine pointing to the ship/ ark)

Bihim: them/ with them

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 gives an object to a verb that does not usually have an object.  HIM means them and points to the people. 

 Fī: in/ on

Mawjin: waves

Note: the root is M-W-J and in concrete when the water goes on top of more water.  It is used for the waves as the water rises and so on.  MAWJIN means waves.

 

kal-jibāli: like mountains

Note: KA means like or similar.  ALJIBALI is derived from the root J-B-L and it means mountain for concrete and is used for anything that is used as an anchor. Conceptually it may be used for something put together and so on. ALJIBALI means the mountains.

Wanādā: and called

Note: WA here for continuation of the subject.  NADA is derived from the root N-D-Y and it means in concrete dew or water touching a surface. It is also used for voice reaching an entity. In both, the shared meaning is something touching or arriving at another entity. In this instance, it is the calling. NADA is an action that is completed. It means the action of calling happened by the subject (third person singular) in an interactive manner. .

nūḥun: Noah

ib`nahu: his

wakāna: and he (the son) was/while he was

Wakāna: And happened to be

Note: WA here for a link between two sentences that are related.  KANA 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). 

Fī: in/ on

maʿzilin: apart/ segregated/

Note: the root is Ain-Z-L and it means being apart from an entity. One concrete meaning of the word is the cloud that does not rain, therefore separated it’s rain from the land. Another concrete meaning is coitus interruptus where the man withdraws before the ejaculation. MaAAZILUN means separation/ segregation and so on.

Yābunayya: O my son

ir`kab: ride

Note: the root is R-K-B and it means riding or mounting on top of something or someone. It is used in many situations including riding a means of transportation but also when something is made of several parts put together or on top of each other.  IRKAB is an order or request addressing a singular (his son).  It means: Ride

 

maʿanā: with us

walā: and not

takun: be

Note: TAKUN is derived from the root K-W-N and it means being. TAKUN 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 (second personal singular).  WALA TAKUN takes the meaning of : do not be

maʿa: with

l-kāfirīna: the rejecters/ the ungrateful

Note: ALKAFIREEN is derived from the root  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.  ALKAFIREENA are the ones who reject the truth or discard it.  It also applies to those who are not grateful.

 Salaam all and have a great day

Hussein

 

11:41

 Salaam all

11:41

 وَقَالَ ٱرْكَبُواْ فِيهَا بِسْمِ ٱللَّهِ مَجْريٰهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ

 

waqāla ir`kabū fīhā bis`mi l-lahi majrahā wamur`sāhā inna rabbī laghafūrun raḥīmun

The Aya says:

And he (Noah) said: “Ride it.  I invoke Allah for he journey and her anchor.  Indeed my nurturing lord is protective, merciful.”

 

My personal note:

I translated bismi and I invoke rather than the usual in name of.  The reason is that ism is name but in the sense of what you call upon an entity by.  So it reflects more of a calling rather than just a mere mention of the name.  The terms majraha and marsaha can be understood in the Arabic in two ways that are documented in the books of commentary.  1. Her journey and anchor and 2.  Her conductor and her anchorer.  Basically in the first it points to Allah watching over it as it journeys and anchors while the other Allah is helping her more actively as it journeys and anchors.  Both meanings are complimetnary to each other and correct and not contradictory.

 

Translation of the transliterated words:

waqāla: and he (Noah) said

Note: WA is for initiation of a related sentence.  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 singular). This, in turn means: they said or claimed. In this context it takes the meaning of they responded.

 

ir`kabū: ride

Note: the root is R-K-B and it means riding or mounting on top of something or someone. It is used in many situations including riding a means of transportation but also when something is made of several parts put together or on top of each other.  IRKABOO is an order or request addressing a plural.  It means: Ride

Fīhā: in her/ on her (the ship)

bis`mi: by name of/ by appellation/ by invoking

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 here points to causation by what comes next.  ISMI is derived from the root S-M-W and it means rising. This word is used to mean many things that are related to that meaning including calling and invoking. One of the meanings is name because when a person’s name is called, he or she would rise and respond.  ISMI is name of  or appellation of or invoking of

l-lahi: Allah

majrahā: its journey/ her conductor

Note: the root is J-R-Y and it means flowing as in the flowing of the river or any movement that is smooth and relatively fast.  MUJRAHA means its flow or journey or if read MUJREEHA (the writing allows both) then it means her conductor or the controller of her path and flow.

wamur`sāhā: and its anchor/ and her anchorer

Note: WA here is contrasting two oppositets.  MURSAHA is derived from the root R-S-Y or R-S-W and it means when something arrives at a place to stay still as in the ship that is well anchored or anything that becomes not moving and unmovable. MURSAHA means it’s anchoring or it’s reaching the point of staying put.  It also can be read as MURSEEHA which means its anchorer.

Inna: indeed

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. 

 

laghafūrun:  forgiving/ protector (from sin and others)

Note: LA  is for emphasis.  GHAFOORUN is derived from the root GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. GHAFOOR is forgiving one or the one who acts as protector from sin and from other dangers.

raḥīmun:  merciful/  graceful

Note: the root is 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.  RAHEEM is the merciful or the graceful.

 Salaam all and have a great day

Hussein