Salaam all,
11:81
qālū yālūṭu innā rusulu rabbika lan yaṣilū ilayka fa-asri bi-ahlika biqiṭ`ʿin mina al-layli walā yaltafit minkum aḥadun illā im`ra-ataka innahu muṣībuhā mā aṣābahum inna mawʿidahumu l-ṣub`ḥu alaysa l-ṣub`ḥu biqarībin
The Aya says:
They (the guests) said: “O Lot, we are
your nurturing Lord’s messengers. They
will not reach you. So move in part of the night with your family and none of
you should look back except your wife.
Indeed hitting her is what is hitting them. Their appointment is the morning. Isn’t the morning near.”
My personal note:
The statement that none of you should
look back except your wife. This is an
order to them and that they should obey.
The wife was not allowed to look back but she disobeyed as she disobeyed
before and therefore she had the same outcome as her people.
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.
yālūṭu: O Lot
innā: We
rusulu: messengers
of/ envoys of
Note:
RUSULU 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.
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.
Lan: Never/ Not
yaṣilū: will
they reach/ arrive/ touch
Note:
the root is W-Sad-L means a connection. Some of the derivatives WOOSOOL mean
arrival somewhere (since by arriving, you conceptually connected between two
places). YASILOO is an action that is happening or will be happening. It means the action of reaching/ touching
arriving is happening or will be happening by the subject (third person plural)
Ilayka: to you
fa-asri: So move by night
Note: FA means then or therefor or
so. ASRI is derived from the root S-R-Y
or S-R-W and it means in once concrete meaning something that elevated. SARIYA is the mast head of the ship for
example. It also means travel by
night. ASRI is an order addressed to a
singular. I means travel or leave at
night.
bi-ahlika: with your family
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 coontext it signifies accompaniement.
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. AHLI
means family of/entourage of. KA means
singular you.
biqiṭ`ʿin: in part/ in a piece / in a cutting
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 context it signifies in. QITTAAiN is derived from the root Qaf-TTA-Ain
and it means cutting or severing as in cutting the rope or so on. QITAAiN means a cutting of which basically
mean part of and so on.
Mina: of/ from
al-layli: the night
Note: the root is L-Y-L and it means night.
ALLAYLI means the night.
Walā: while not/ and not
Yaltafit: turn around/ tilt backward/ look back
Note: YALTAFIT is derived from the root
L-F-T and it means turning in a rotation fashion towards or away from
something. In this context it points to
looking back. WALA YALTAFIT is an order
or request to a singular or plural not to turn back or look back.
Minkum: of you (plural)
aḥadun: one/anyone/ none
illā: except/ if not
im`ra-ataka: your woman/ your wife
Note:
IMRA’ATAKA is derived from the root M-R-Hamza and it means in one of the concrete
meanings esophagus or the conduit of the food from the mouth to the stomach.
This is then conceptually taken to cover anything that is easily swallowed or
digested whether in concrete or other conceptual manners. Other understandings
of this root is person imru’ for man and imra’a for woman. IMRAATK means woman
of or wife of. KA means singular you and points to Lot.
Innahu: indeed
muṣībuhā: inflicting her/ hitting her
Note:
the root Sad-W-B and it means in one of the concrete usages the rain falling on
a place. This word is then used to mean hitting the target correctly or being
correct, because the rain is correct in hitting it’s target. MUSIBUHA means
touching her/ hitting her/ targetting her/ inflicting her.
Mā: what
aṣābahum: hit them/ inflicted them
Note:
the root Sad-W-B and it means in one of the concrete usages the rain falling on
a place. This word is then used to mean hitting the target correctly or being
correct, because the rain is correct in hitting it’s target. ASABAHUM is an
action that is completed. It means: the action targeting and hitting the object
(Hum= them) happened by the subject (first person singular pointing to MA).
Inna: indeed
mawʿidahumu: their
appointment/ their meeting
Note: the root is W-Ain-D and it means promise. MawiAAiDA means time and place or a promise
and that takes the meaning of an appointed time and place. HUM means them.
l-ṣub`ḥu: the morning
Note:
the root is Sad-B-Ha and it means coming of the morning in concrete. The term
can also mean become. On a conceptual level, the two meanings are related since
the the new day is a transformation. ALLSUBHU is the morning
Alaysa: Isn’t?
l-ṣub`ḥu: the morning
Note:
the root is Sad-B-Ha and it means coming of the morning in concrete. The term
can also mean become. On a conceptual level, the two meanings are related since
the the new day is a transformation. ALLSUBHU is the morning
Biqarībin: near/
really near
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 context it signifies emphasis. QAREEB is derived from 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.
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