11:77

 Salaam all,

11:77

 وَلَمَّا جَآءَتْ رُسُلُنَا لُوطاً سِيۤءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعاً وَقَالَ هَـٰذَا يَوْمٌ عَصِيبٌ

 

walammā jāat rusulunā lūṭan sīa bihim waḍāqa bihim dharʿan waqāla hādhā yawmun ʿaṣībun

 

The Aya says:

And when our messengers arrived at Lot’s he was stressed because of them and ran out of options and he said:  “This is a difficult day”.

 

My personal note:

The Aya clearly shows the intention of his people and that is male rape despite Lot’s protestations and despite the apparent lack of consent by his visitors.

 

Translation of the translated words:

walammā: and when

 Jāat: came

Note: JAAT is derived from the root t J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAAT is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person plural) to the object (Ibrahim=Abraham).

 

Rusulunā: our messengers/ our envoys

Note: RUSULUNA 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. RUSULU means messengers of and is the plural of Rasul who is the one that is sent and is used to mean the messenger because he was sent by the sender to the receiver. NA means ours.

lūṭan: Lot

sīa: He was aggrieved/ he sensed vulnerability/ he felt bad

Note: the root is S-Y-Hamza or S-W-HAMZA and it means hated word or deed or something. It can also conceptually mean ugly or vulnerable.  SIA is an action that is completed.  It means: the action of feeling bad/ vulnerable/ grief happened by an undeclared subject to the object (third person singular).

Bihim: through them/ because of 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.  HIM means them and points to the people.  In here it carries the meaning of because of them

 waḍāqa: and/ including struggled/ had few options

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.  DAQA is derived from the root Dhad-Y-Qaf and it means narrow or tight in space, time and all other feelings of narrowness and tightness.  It is a sign of struggle with some thing. DAQA is an action that is completed.  It means: the action of struggling or running out of options happened to the subject (third person singular)

Bihim: for them/ by 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.  HIM means them and points to the people.  In here it carries the meaning of for them and by them

 

dharʿan: capacity/ power/ ability

Note: the root is TH-R-Ain and it means in one concrete term THIRAaa the arm and that is used also as a unit of measure and conceptually can be used to point to power and capacity and ability.  The expression DHAQA BIHI THARaAAa points to : recognised his limited ability for them.

waqāla: and he (Lot) 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.

 Hādhā: this

yawmun: 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.

 ʿaṣībun: tight/ hard

Note the root is Ain-Sad-B and it means tendons and the hard cords that link muscles to bones and so on.  Conceptually it is used for cords of any kinds as well like nerves and so cords that humans use for tieing things up.  The word ISABA is used for the wrap on top of the head or for the close family. The connection is tieing things together as if tightening a cord.  AAaSEEB here means tight and it is an image of being a hard day.

 

Salaam all and have a great day

Hussein

11:76

 Salaam all

11:76

 يَٰإِبْرَٰهِيمُ أَعْرِضْ عَنْ هَـٰذَآ إِنَّهُ قَدْ جَآءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ

 

yāib`rāhīmu aʿriḍ ʿan hādhā innahu qad jāa amru rabbika wa-innahum ātīhim ʿadhābun ghayru mardūdin

 

The Aya says:

O Abraham, step away from this.  The order of your nurturing Lord had come.  Coming to them a suffering that will not be blocked.

 

My personal note:

The Aya shows the response to Abraham.  It says that the order is final basically and so no point in keeping at it. 

 

Translation of the transliterated words:

yāib`rāhīmu: O Abraham

aʿriḍ: move aside/ avoid/ move over/ step away

Note: the root is Ain-R-Dhad and it means width. As a conceptual meaning it has many applications such as: standing in the way or closing the road, but it also means presenting and make something seen, because things are seen better if one sees their width.  aAARIDH is an order addressed to a singular.  It means: move a width which is taken to mean move over/ aside/ avoid/ do not obstruct/ step away

ʿan: from

Hādhā: this

innahu qad: indeed/ start of a statement.

Jāa: came

Note: JAA is derived from the root t J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAA is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (third person singular).

Amru: order of/ implement of

 Note: AMRU 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. 

Rabbika: 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.   RABBI is nurturing Lord of.  KA is for singular you.

wa-innahum: and they

ātīhim: coming to them

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. ATI is a state of being as in coming to.  HIM means them

ʿadhābun: suffering/ hardship

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

Ghayru: other than/ different

Note: the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRU means different or other than.  In here it takes the meaning of not.

Mardūdin: blocked/ deflected

Note: the root is R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling/ blocking or other forms of “making return” that are dictated by the context of the text.  MARDOOD means blocked or deflected and so on.

 

Salaam all and have a great day

Hussein 

11:75

 Salaam all

11:75

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُّنِيبٌ

 

inna ib`rāhīma laḥalīmun awwāhun munībun

The Aya says:

Indeed, Abraham is patient and forgiving, empathetic and insistant

 

My personal note:

The Aya continues with praising Abraham in his insistance in pleading with Allah and describes him as forgiving while patient and empathetic.

 

The Aya praises him while he is asking Allah not to do what Allah decided to do.  Allah loved him for his humanity that he showed even when the humans he was pleading for were really bad.

 

I translated Awwah as empathetic because the meaning of the words is about feeling the pain and suffering of the others.  I translated muneeb as insistant because it is about someone that keeps coming back which is the insistance.  In here it points to him coming to Allah often but it may point to his insistance in what he pursues or argues for and so on.

 

Translation of the transliterated words:

inna ib`rāhīma: Indeed Abraham/ Abraham

laḥalīmun: kind/ patient with forgiveness

Note: the root is Ha-L-M and it means dream or dreaming in the concrete. It is also used as the word to mean night emissions (the ejaculations while asleep). This, in turn means that the person is in a mature state and supposed appropriateness in response without being reactionary or too hasty in response. HALEEM is the word used for kind/considerate/appropriate in response person and all are signs of maturity.  In general it is understood that it points to patience and forgiveness at the same time.

Awwāhun: empathetic/ caring

Note: AWWAHUN is derived from Hamza-w-h and it is the expression for pain or hurt. Conceptually it is used when expressing pain or worry about someone going through a hard time and so on. I translated here as caring and empathetic and it is mixed with worry about the well-being of others or feeling their pain and so on.

 

Munībun: recurring/ returning/ insisting

Note: the root is N-W-B and it means something that happens again and again o returning back and forth.  It is also used when someone delegates something to another person to represent him repeatedly and so on.  MUNIB is someone who returns again and again and it may point to recurring in the request or insisting it or just comes back to God all the time. Or he could be a good represnetative. 

 

Salaam all and have a great day

Hussein

11:74

 Salaam all

11:74

 فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ ٱلرَّوْعُ وَجَآءَتْهُ ٱلْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ

 

falammā dhahaba ʿan ib`rāhīma l-rawʿu wajāathu l-bush`rā yujādilunā fī qawmi lūṭin

 

The Aya says:

So when th epanic subsided from Abrahm and he received the glad tidings, he pleads with us about the people of Lot.

 

My personal note:

The term yujadil means often times to argue.  In here the term is used for pleading and trying to make a case not to punish he people of Lot.  Although Abraham did not cause a change in decision, the tone of the verse and ones after it are positive about Abraham as in him being a kind hearted person and the Qur’an praises him for that even though Allah still punished the people of Lot.

 

Translation of the transliterated words:

falammā: so when

dhahaba: went/ left

Note: the root is TH-H-B and it means gold. One of the derivatives of the root also means going and it is not clear what the relationship between the two meanings are. THAHAB is an action that is completed.  It means: the action of the subject (ALLRAwOO= the fear) leaving happened.

 

ʿan: from

ib`rāhīma: Abraham

l-rawʿu: the intense fear/ the panic

Note: the root is R-W-Ain and it means intense reaction to either fear or at times being in awe of something great or beautiful and so on.  In this context it is fear.  ALQAwOO is the intense fear or panic.

Wajāathu: and came to him

Note: WA here is for contrasting and continuing as well.  JAAT is derived from the root t J-Y-Hamza and it means coming. One concrete word that is derived from this word is the pool where the rain water comes. JAAT is an action that is completed and that is derived from the root. It means that the action of coming happened by the subject (Albushra=the good news) to the object (HU=him and points to Abraham).

 

l-bush`rā: the good news/ the glad tidings

Note: ALBUSHRA isderived from the root B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract.  ALBUSHRA means the glad tidings or good news.

 

Yujādilunā: he argues with us/ he pleads with us

Note: the root is 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. YUJADIL is an action that is being completed or will be completed. It means: the action of arguing or debatting with the object (NA=us) is happening or will be happening by the subject (third person singular).  In this context it is argument in the form of pleading for mercy and so on.

Fī: in/ on/ about

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.

lūṭin: Lot

 

Salaam all and have a great day

Hussein