12:4

 

12:4

إِذْ قَالَ يُوسُفُ لأَبِيهِ يٰأَبتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَباً وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ

 

Ith qala Yusufu liabeehi ya abati innee ra’aytu ahada AAashara kawkaban washshamsa walqamara ra’aytuhum lee sajideen

 

 

The Aya says:

As Joseph said to his father: “O my father I saw eleven planets/ stars and the sun and moon.  I saw them prostrating to me”

 

My personal note:

The root R-Hamza- Y is for vision and one of its uses is for the visions that we see in the dream.  This is the context of the verse as he did not in reality see this, but in the dream.  In this Sura the derivatives R-Hamza-Y will appear often to point to meaningful dreams or dreams that carry messages in them.  This is opposed to derivatives of another root HA-L-M that also points to dreams.  When the Qur’an uses R-Hamza-Y it points to dreams containing a message from God, while the derivatives of HA-L-M point to dreams with no message.

 

Translation of the transliterated words:

Ith: as

Qala: 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.

 

Yusufu: Yusuf/ Joseph

Liabeehi: to his father

Note: Li means to.  ABEEHI is derived from the root Hamza-B and it means father or parent. ABEE means father of. HI means him or his.

 

Ya: o

Abati: my father

Note: ABA is derived from the root Hamza-B and it means father or parent. ABA means father of. TI means mine.

 

Innee: I

ra’aytu: Saw/ saw in the dream

Note: the root is R-Hamza-Y and it means viewing or seeing. The term also applies to what we see in dreams.  RA’AYTU is an action that is completed. It means: the action of seeing the object (AHADA AAasHARA-= eleven) happened by the subject (first person singular).  In this context, it is pointing to seeing in the dream.

 

ahada AAashara: eleven

Note: AHAD means 1 and AAashara means 10.  AHADA AAaSHARA means 11 basically.

Kawkaban: planets/ shining stars/ bright objects

Note: The root is K-W-K-B and it means something bright that it can be seen.  When looking at the sky it is first things we see when the sky gets dark.  We use it for stars or planets.

Washshamsa: and the sun

Note: WA here takes the meaning of and.  ASHSHAMSA is derived from the root is derived from the root SH-M-S and it means sun. ALSHSHAMSA is the sun.
walqamara: and the moon
Note: WA in here means and. ALQAMAR is derived from the root Qaf-M-R and it means moon. ALQAMAR is the moon.

ra’aytuhum: I saw them

Note: the root is R-Hamza-Y and it means viewing or seeing. The term also applies to what we see in dreams.  RA’AYTU is an action that is completed. It means: the action of seeing the object (HUM means them) happened by the subject (first person singular).  In this context, it is pointing to seeing in the dream.

 

Lee: to me

Sajideen: prostrating/ submitting

Note: the root is S-J-D and in concrete it means a tree that is tilting downward due to a heavy load of fruits. It therefore is used to mean tilting downward of the face or the body including prostration. In abstract, it means showing signs of submission to a higher power, basically showing that one is giving in to the higher power. The range of meaning includes the abstract and the concrete together and one needs to understand it as both unless there is a strong reason in the sentence or elsewhere in the Qur’an to make one meaning inappropriate or impossible.  SAJIDEEN means prostrating and it points to a form of submission and recognition of hierarchy.

 Salaam all and have a great day

Hussein

 

12:3

 

12:3

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَـٰذَا ٱلْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ ٱلْغَافِلِينَ

 

Nahnu naqussu AAalaika ahsana alqasasi bima awhaina ilaika haatha alqura’ana wain kunta min qablihi lamina alghafileen

 

The Aya says:

We narrate to you (singular) best of the narratives by what we inspired to you this Qur’an, though you were before it amongst the unaware.

 

My personal note:

The root QAF-Sad-SAD points to cuttings and it is used for stories but with the understanding that stories are really snippets of a bigger story or picture.

 

Translation of the transliterated words:

Nahnu: We

Naqussu: Narrate/ share snippets

Note: NAQUSSU is derived from the root Qaf-Sad-Sad and it means cutting in concrete as in cutting hair or other things. Concpetually it is also used in telling a story because it is a cutting of the bigger story of life. NAQUSSUHU is an action that is being completed or will be completed. It means: the narrating of events is happening or will be happening by the subject (first person plural).

AAalaika: upon you (singular)

 

Ahsana: best/ more beautiful

Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. MUHSINEEN are the ones who cause or make goodness or beauty.  AHSANU means best of more beautiful of. 

 

Alqasasi: the stories/ the narratives/ the snippets

Note: the root is Qaf-Sad-Sad and it means cutting in concrete as in cutting hair or other things. Concpetually, it is also used in telling a story because it is a cutting of the bigger story of life.  ALQASASI means the narrations/ the stories/ the snippets.

bima: by what/ through 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. 

 

Awhaina: We inspired/ we subtly communicated/ We whispered

Note: AWHAINA 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. AWHAINA is an action that is completed. It means the action of communicating with the object (Ilayka= to singular you) happened the subject (first person plural).

 

Ilaika: to you/ towards you (singular)

Haatha: this

alqura’ana: Qur’an

Note: Quranan is derived from the root Qaf-R-Hamza and it means reading/ reciting or expressing and letting something come out. One other concrete word is Menses because it is the letting of the internal blood come out. Same thing for delivery of a baby it is also called QARA’. The Qur’an therefore means expressed words through reading and recitation. AL Qur’an is therefore the expressed words of GOD and that is shared through reading it or listening to it’s recitation or otherwise.

 

Wain: while/ though/ even though

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

 

Qablihi: before it

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. QABLI here is front in time and that is before.  HI means him and points to the Qur’an.

 

Lamina: indeed amongst

Alghafileen: the distracted/ not paying attention/ the unaware

Mote: ALGHAFILEEN is derived from the root GHain-F-L and it means not paying attention. ALGHAFILEEN means the unaware or distracted or not paying attention.

 

 Salaam all and have a great day

Hussein

 

12:2

 

12:2

 إِنَّآ أَنْزَلْنَاهُ قُرْآناً عَرَبِيّاً لَّعَلَّكُمْ تَعْقِلُونَ

 

Innaa anzalnahu qur’anan AArabiyyan  laAAallakum taAAqiloon

 

The Aya says:

We have brought it down an Arabic Qur’an perhaps you (plural) will contemplate.

 

My personal note:

The message is that the Qur’an is in Arabic so that the people to whom the message came will have no difficulty understanding it clearly.  Of course the Qur’an is also to all humanity

 

Translation of the transliterated words:

Innaa: We/ We indeed

Anzalnahu: Brought it down/ descended it/ delivered it

Note: the root is N-Z-L and it carries the meaning of arrival to stay and descent. One concrete meaning is the descent of the person from his or her horse or camel as they arrive at the place where they plan to stay.  ANZALNA is an action that is completed.  It means the action of bringing down the object (HU= him and points to the message of the Qur’an) happened by the subject (first person plural). 

 

qur’anan: Qur’an/ expression/ recitation

Note: Quranan is derived from the root Qaf-R-Hamza and it means reading/ reciting or expressing and letting something come out. One other concrete word is Menses because it is the letting of the internal blood come out. Same thing for delivery of a baby it is also called QARA’. The Qur’an therefore means expressed words through reading and recitation. AL Qur’an is therefore the expressed words of GOD and that is shared through reading it or listening to it’s recitation or otherwise.

 

AArabiyyan: Arabic

laAAallakum: perhaps you (plural)/ hopefully you

taAAqiloon:you (plural) contemplate/ you link/ you process

Note: the root is Ain-Qaf-L and it means tying the animal so that it does not go away. This is the concrete word, but it is also used for any restraint or putting things together as in tying the knot. The word is used for brain or thinking appropriately. That could be because either that one who thinks appropriately is restraining his thoughts from going astray, or that he is tying things together or both. TaAAQILOONA is an action that is being completed or will be completed and that is derived from the root. It means: the action of thinking/ contemplating appropriately or with restraint, is happening or will be happening by the subject (second person plural).

 

 Salaam all and have a great day

Hussein

Yusuf 12:1

 

12:1

 الۤر تِلْكَ آيَاتُ ٱلْكِتَابِ ٱلْمُبِينِ

 

Alif-Laaam-Raa; tilka Aayatu alKitaabi lMubeen

 

The Aya says:

Alif LAM RA. These are signs of the clear/ clarifying book.

 

My personal note:

This is the beginning of the chapter on Yusuf/ Joseph.  It is the complete story of Joseph and that is unique to him since all other stories are distributed all over the Qur’an.  The first part is names of the letters of the alphabet A LR.  The significance is something to be determined.  I translated the term Mubeen as clear and also clarifying because that is really what the word means.

 

Translation of the transliterated words:

Alif-Laaam-Raa: A L R

Note: Those are separate letters with no clear meaning or debate over meaning or potential meaning.

Tilka: these

Aayatu: signs of/ statements of

Note: AYAT is derived from the root Hamza-Y-H and it means sign. AYATU means signs of. 

 

alKitaabi: the book/ the knowledge

Note: the root K-T-B and it means putting things together as in grouping the herd together or closing the lips or writing (the most common use), because in writing, one puts the letters and the ideas together. ALKITAB means, the process of writing or the book or anything related to it from the ideas to the ink and paper to the place where all is put together.  The AL that precedes kitab signifies that we know what is talked about and that is the book and knowledge that was imparted within the Qur’an and the message of Muhammad upon him be peace.

 lMubeen: the clear/ the clarifying

 

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. ALMUBEEN is the one that makes between in a conceptual sense.  In this context, ALKITABI ALMUBEEN carries the meaning of the book is clear or makes things clear.

 Salaam all and have a great day

Hussein

 

11:123

 

11:123

وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلأَمْرُ كُلُّهُ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ

 

Wa lillaahi ghaibu Assamaawaati walardi wa ilaihi yurja'u alamru kulluhu fa'budhu wa tawakkal 'alaih wama Rabbuka bighafilin 'ammaa ta'maloon 

 

The Aya says:

And to Allah belongs the unperceived in the heavens and the earth and to him all return.  Therefore, worship Him and delegate to him and Allah is not distracted from what you (plural) do.

 

My personal note:

The fact that the unperceived belongs to Allah then the perceived too belongs to Allah.  The Aya asks us to worship Allah and delegate to him what is beyond our scope and that is also a form of worship.

 

Translation of the transliterated words:

Walillaahi: and to Allah Belongs

Ghaibu: unperceived of/ unseen of

Note: GHAYBU is derived from the root GH-Y-B or GHAIN-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. GHAYBU here means unperceived of.

 

Alssamawati: the aboves / the heavens/ the beyond the earth

Note: the root is 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.  ALSSAMAWATI are the aboves or what are above, that is the skies or the heavens or any entity from the atmosphere to beyond that.

waalardi: and the earth

Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture.  WA is often translated as an addition (and), but inclusion probably covers the meaning a little better.  In here it plays a role of contrasting two things.  ALARDA is derived from the root Hamza-R-Dhad and it means earth or land.  ALARDA is the earth/ the land.

Wailaihi: and to Him

yurja'u: is returned

Note: the root is R-J-Ain and it means returning. YURJaUU is an action that is happening or will be happening.  It means the action of making the object (ALAMRU= the matter) return is happening or will be happening by an undeclared subject.

 

alamru: 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. In this context it may point the creation all of it as they are His implmenetation.

 Kulluhu: all of it

Note: KULLu is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLU means all of.  HU means him and in here takes the it meaning.

 

fa'budhu: So worship Him

Note: FA means then or therefore or so.  uOOBUD 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.  uOOBUD is an order or a request addressed to a singular.  It means worship. HU means him and points to Allah.

 

Watawakkal: and delegate/ and entrust

Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture.  WA is often translated as an addition (and), but inclusion probably covers the meaning a little better TAWAKKAL is derived from the root W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor. TAWAKKAL is an order or request addressed to a singular. It means: put your trust or delegate.

'alaih: to Him/ unto Him

Wama: and not/ while not

Rabbuka: your nurturing Lord

Note: RABBUKA 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.   RABBU is nurturing Lord of.  KA means singular you.

 Bighafilin: distracted/ not paying attention

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 the context suggests emphasis.  GHAFLIN is derived from the root GHain-F-L and it means not paying attention. GHAFILIN means unaware of distracted or not paying attention.

 

'ammaa: from what

ta'maloon: you (plural) do

Note: the root is Ain-M-L and it means doing or work. TaAAMALOON is an action that is being completed or will be completed.  It means: the action of doing or is happening or will be happening by the subject (second person plural). 

 

 This concludes Sura Hud number 11.  Salaam all

Hussein

 

11:122

 

11:122

 وَٱنْتَظِرُوۤاْ إِنَّا مُنتَظِرُونَ

Wantathiroo inna muntathiroon

 

The Aya says:

And wait, we are waiting

 

My personal note:

Really does not need more explanation

 

Translation of the transliterated words:

Wantathiroo: and wait/ and aniticipate

Note: WA here is for continuation of the subject.  INTATHIROO is derived from the root N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting or given time.  INTATHIROO is an order or a request addressed to a group.  It means: Wait or anticipate.

Inna: We

Muntathiroon: Waiting/ anticipation

Note: the root is N-THa-R and it means seeing/observing/watching with one side of the meaning stronger than the others according to the situation. At times it means giving reprieve or giving time to correct things and that stems from the observing/watching as if it is time of observation/watching or waiting or given time.  MUNTATHIROON means in a state of waiting or anticipation

Salaam and have  a great day

Hussein