11:62

 Salaam all

11:62

 قَالُواْ يٰصَالِحُ قَدْ كُنتَ فِينَا مَرْجُوّاً قَبْلَ هَـٰذَا أَتَنْهَانَآ أَن نَّعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍ

 

qālū yāṣāliḥu qad kunta fīnā marjuwwan qabla hādhā atanhānā an naʿbuda mā yaʿbudu ābāunā wa-innanā lafī shakkin mimmā tadʿūnā ilayhi murībin

 

The Aya says:

They responded: “O Saleh, you used to be well sought after amongst us before this.  Are you asking us not to worship what our ancestors worship?! While we are in disconcerting doubt about what you are urging us”

 

My personal note:

They acknowledge that he had a well regarded status until this issue and instead of taking him seriously because of his level headed track record, they are rejecting him because he ia asking them to leave an obsolete tradition.

 

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. 

 yāṣāliḥu: O Saleh

qad: initiation of a statement.

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). 

 Fīnā: in us/ amongst us

Marjuwwan: admired/ desired/ sought after/ well regarded

Note: MARJUWWAN is derived from the root R-J-Y or R-J-W and it means edge of something or it’s side. The term crosses many planes and in time, it gives the edge of time and that is understood as postponement. For place it means the boundary or edge of that place and for other things or entities, it gives the feeling of edge of hope and worry at the same time.  MARJUWWAN in this context points to someone desired/sought after/ admired.

Qabla: before

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

Hādhā: this one (his message)

Atanhānā: Do you forbid us? Do you ask us to desist?

Note: the root is N-H-Y and it means stopping or ending or desisting. This then takes different form according to the plane of thought of the sentence. ATANHANA is a question about an action that is being completed or will be completed. It means: Are you asking us to desist or cease?!

An: that/ to

naʿbuda: We worship/we humble ourselves to

Note:  NaAABUDA 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.  NaAABDUDA 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 (first person plural)

 

Mā: What

yaʿbudu: worship

Note:  YaAABUDU 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.  YaAABDUDU 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 (third person plural)

 

Ābāunā: our parents/ our ancestors

wa-innanā: and we/ while we

lafī: in

Shakkin: doubt/ confusion

Note: the root is SH-K-K and it means in concrete when the spear had pinned an entity. Conceptually, it is used for whenever an entity enters another, as in the work with the needle and thread and so on. It is also used for doubt and lack of certainty. This could be related to the concrete because the doubt is the result of dealing with interwoven issues or that it interlinks too many things together which end up in confusion and doubt or perhaps because the needle prick is irritating. SHAKKIN, in this context is confusion and doubt.

Mimmā: from what/of what

 

 tadʿūnā: your calling us/ your inviting us/ your urging us

Note: the root is D-Ain-Y or D-Ain-W and it means calling as in calling someone for help or otherwise. TADAAuNA is an action that is being completed or will be completed in response to the conditional.  It means: the action of calling or supplicating to the object (NA=Us) is happening or will be happening by the subject (second person singular ).

 

Ilayhi: to him/ it/ towards

Murībin: disturbing/ disconcerting/ shaking confidence

Note: MUREEBIN is derived from the root R-Y-B and it means doubt mixed with disturbance or suspecting badness and therefore points to loss of credibility in a matter or person and so on. One concrete word is RAIB and is used for the milk when it is made into butter because it needs lots of shaking movements. MUREEB is disturbing and disconcerting. 

Salaam all and have a great day

Hussein

11:61

 Salaam all

11:61

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحاً قَالَ يٰقَوْمِ ٱعْبُدُواْ ٱللَّهَ مَا لَكُمْ مِّنْ إِلَـٰهٍ غَيْرُهُ هُوَ أَنشَأَكُمْ مِّنَ ٱلأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوۤاْ إِلَيْهِ إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ

 

wa-ilā thamūda akhāhum ṣāliḥan qāla yāqawmi uʿ`budū l-laha mā lakum min ilāhin ghayruhu huwa ansha-akum mina l-arḍi wa-is`taʿmarakum fīhā fa-is`taghfirūhu thumma tūbū ilayhi inna rabbī qarībun mujībun

 

The Aya says:

And to Thamud their brother Saleh.  He said: “O my people, worship Alla, there is no Other God for you other than him.  He initiated you from the earth and made you flourish in it.  Therefore, ask his forgiveness then return to Him.  Indeed, ,y nurturing Lord is near, responsive”

 

My personal note:

His message is nearly the same as Huud.  That is because the basic message of all prophets is the worshipping of the one God.  It ends with Allah being near and responsive.  The near part is mainly that Allah is well aware of everything that happens and of our secret thoughts and sayings, not matter the distance.

 

Translation of the transliterated words:

wa-ilā: and to/ towards

thamūda: Thamud (name of a tribe)

Akhāhum: their brother/ their member

Note: the term AKH means brother literally or being someone who shares some common elements with another or just being part of the group. AKHA means brother of/ member of.  HUM means them and points to the tribe.

 ṣāliḥan: Salih (the name of their prophet)

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.

uʿ`budū: worship

Note:  oUUBUDOO 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.  oUUBDUDOO is an order or a request addressed to a group.  It means worship.

 

l-laha: Allah

mā: not

lakum: to you (plural)/ belongs to you/ for you

min: of

ilāhin: God/ entity worthy of worship.

Note: ILAH is the word for entities worthy of worship.  The word EL also means GOD or entity worthy of worship.

Ghayruhu: other than Him

Note: the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRU means different or other than.  HU means him and points to Allah.

Huwa: He

ansha-akum: initiated you (plural)

Note: ANSHAA is derived from the root N-SH-Hamza and it means the start and progressison of an entity. In concrete usage it is used for the young man or woman and so on where they started and progressed to that stage. ANSHAA is an action that completed. It means: the action of making an object (KUM= plural you) rise or start and progress happened by the subject (third person singular)

Mina: from

l-arḍi: the earth/ the land

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

wa-is`taʿmarakum: and made you reside it/ inhabit/ live/ flourish

Note: WA here is for addition.  ISTaAAMARAKUM is derived from the root Ain-M-R and it means to become alive for some length of time.  ISTaAAMARA is an action that is completed.  It means: the action of making live/ reside/ inhabit happened to the object (KUM= plural you) by the subject (third person singular pointing to Allah)

Fīhā: in it/ on it

fa-is`taghfirūhu: So seek his forgiveness/ protective cover

Note: Fa means so or then or therefore.  ISTAGHFIROO 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. ISTAGHFIROO is an order or a request addressed to a group.  It means ask or seek protective cover and that is  part of forgiveness (asking protection from the harm of the sin). HU means him and points to Allah

 

Thumma: then

Tūbū: repent/ return

Note: the root is  T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TOOBOO is an order or a request addressed to a group.  It means repent or return.

Ilayhi: to Him/ towards Him

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. 

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.

Mujībun:  responsive

Note: the root is J-W-B and it means response or answer to a question or answer to a request.  MUJEEB means responsive.

Salaam all and have a great day

Hussein

11:60

 Salaam all

11:60

وَأُتْبِعُواْ فِي هَـٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَامَةِ أَلاۤ إِنَّ عَاداً كَفَرُواْ رَبَّهُمْ أَلاَ بُعْداً لِّعَادٍ قَوْمِ هُودٍ

 

wa-ut`biʿū fī hādhihi l-dun`yā laʿnatan wayawma l-qiyāmati alā inna ʿādan kafarū rabbahum alā buʿ`dan liʿādin qawmi hūdin

 

The Aya says:

And they were followed in this life a snub and also on the day of Judgement.  Indeed the people of aAAD rejected their nurturing Lord.  Indeed, banishment to aAAd the people of Huud.

 

My personal note:

The Aya brings up that they deserved to be snubbed and banished from Allah’e mercy and that is the consequence of their arrogance and rejection.

 

Translation of the transliterated words:

wa-ut`biʿū: and was made to pursue them

Note: Wa here for initiation of a related sentence to what preceded. UTBiOO is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. UTBiOO is an action that is completed. It means: the action of being followed and in this context followed as in being chased or pursued happened to the object (third person plural pointing to the people of aAAD) by an undeclared subject.

 

Fī: in

Hādhihi: this

l-dun`yā: the near/ the nearer/ this life

Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near.   ALDDUNYA is also this life that we are living.  ALHAYATI ALDDUNYA means this life.

 laʿnatan: curse/ banishment/ snub

Note: the root is L-Ain-N and it means distancing or expelling. It is used to mean curse in the form of distancing or expelling from nearness or mercy. The concrete word is scarecrow because it keeps away or at a distance the undesirable birds from the field.  LaAANATAN is the curse of or the expelling of.

 

Wayawma: and day of

Note: WA here is for contrast with the previous word or words.  YAWMA is derived from the root Y-W-M and it means day or a full time cycle. YAWMA means a day or a time cycle when.

l-qiyāmati: the standing/ the rising/ the judgment

Note: the root is Qaf-W-M and it means standing upright or standing. ALQIYAMA means the rising to stand up or the standing.  YAWMA ALQIYAMATI is the day of judgement because it is when we rise from the dead to stand in front of Allah.

 

alā inna: Indeed

ʿādan: aAAD (the trice, nation)

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.

 

liʿādin: To aAAD

qawmi: people of

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.

Hūdin: Huud

 

Salaam all and have a great day

Hussein