11:84

 Salaam all

11:84

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَـٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُۥ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ إِنِّىٓ أَرَىٰكُم بِخَيْرٍ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ

wa-ilā madyana akhāhum shuʿayban qāla yāqawmi uʿ`budū l-laha mā lakum min ilāhin ghayruhu walā tanquṣū l-mik`yāla wal-mīzāna innī arākum bikhayrin wa-innī akhāfu ʿalaykum ʿadhāba yawmin muḥīṭin

 

The aya says:

And to Madian, their brother Shuaib.  He said: “O my people, worship Allah, there is none for you worthy of worship other than Him and do not undermine the measure and weight.  I see you in a good situation and I worry for you a punishment of a day that is encompassing”

 

My personal note:

The message of Shuaib to his people is worshipping Allah alone.  Then he pointed to them a specific issue they were doing and that is undermining the measure, basically cheating.  His message to his people is that the good times they are living cannot last and they will lose it because of their actions.  That is a message to all humanity, the blessings that we live in cannot be taken for granted and we lose it by our acts of injustice.

 

Translation of the transliterated words:

wa-ilā: and to/ and towards

madyana: Madian (location/city)

akhāhum: their brother/ their compatriot

Note: the root is Hamza-KH and it means brother for AKH and UKHT for sister.  AKHA means brother of.  HUM means them.  Conceptually the term brother and sister is used to not only point to literal brotherhood but being people of shared something.

shuʿayban: Shuaib

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.

 

Walā: and not

tanquṣū: you (plural) reduce/ you lower/ you debase

Note: the root is  N-Qaf-Sad and it means deficiency or lacking something or someone. TANQUSOO is an action that is happening or will be happening. It means: the action of making the object (Almikyal= the measure) laccking or missing is happening by the subject. 

l-mik`yāla: the measuring

Note: the root is K-Y-L and it means measuring commodities either by weight or volume and so on. ALMIKYALA is the measuring or measurement.

 

wal-mīzāna: and the weighing

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 often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. ALMEEZANA is derived from the root W-Z-N and it means weighing. MEEZAN is what one weighs with but can be pointing to the weight itself as well as the process of weighing.

Innī: I

Arākum: See you (plural)/ observe you

Note: the root is R-Hamza-Y and it means viewing or seeing. ARA is an action that is being completed or will be completed. It means: the action of seeing or observing the object (KUM=singular you) is happening or will be happening by the subject (first person singular)

 

Bikhayrin: in goodness/ in a good life/ well placed/ in blessing

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.  KHAYRIN is derived from the root KH-Y-R and it means choice/ preferrence. It is also understood as good or as better, because one would chose the good over the bad. KHAYRIN means: Good or something that is preferred a good life

wa-innī: and I

akhāfu: fear/ worry

Note: the root is KH-W-F and it means fear. AKHAFU is an action that is being completed or will be completed. It means: the action of fearing is happeneing or will be happening by the subject (first person singular).

 

ʿalaykum: on you (plural)/ about you

ʿadhāba: suffering of/ punishment of

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

 

Yawmin: 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.

muḥīṭin: encompassing/ enclosing/ No escape

Note: MUHEET is derived from the root Ha-W-TTa or  Ha-Y-TTA and the derivatives of root that I will us is the word HA’ET which means Enclosing WALL. Therefore conceptually it points to Enclosing/surrounding/has put a wall around. This encompasses knowing it very well and having control of it or squeezing it.  MUHEET means enclosing/ surrounding/ sieging and basically carries the meaning of no escape path. 

 

Salaam all and have a great day

Hussein 

11:83

 Salaam all

11:83

 

مُّسَوَّمَةً عِندَ رَبِّكَ وَمَا هِىَ مِنَ ٱلظَّـٰلِمِينَ بِبَعِيدٍ

 

musawwamatan ʿinda rabbika wamā hiya mina l-ẓālimīna bibaʿīdin

The Aya says:

Marked/ designated at your Lord’s and it is not far from the aggressors.

 

My personal note:

The Aya continues about those stones that fell from the sky and declares that they were marked and designated by Allah to their targets which are within reach of those stones.

 

Translation of Transliterated words:

musawwamatan: marked/ designated

Note:  the root is S-Y-M or S-W-M and it means in one of the concrete meanings putting the merchandise on display so that the buyers recognize it. The word then has many other uses that revolve around showing and marking and making known or distinguished something or putting something on display. Musawwamaton means marked or designated and so on.

ʿinda: at

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.

 Wamā: and not/ while not

Hiya: they

Mina: from

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.

bibaʿīdin: distant

Note: BI here is for emphasis.  BaEED is derived from the root B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after.  BaEEDIN means far or distant.

 

 Salaam all and have a great day

Hussein

11:82

 Salaam all

11:82

فَلَمَّا جَآءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍ

 

falammā jāa amrunā jaʿalnā ʿāliyahā sāfilahā wa-amṭarnā ʿalayhā ḥijāratan min sijjīlin manḍūdin

 

The Aya says:

So when our order arrived, we flipped her over and rained on her stones, densely packed, successive

 

My personal note:

The term jaalna aaliyah safilaha is translated litterally making her top become bottom.  So I translated it as successive.  The term Siffil mandud describes stones or rocks that are densely packed and layered or sent in succession.  The books of commentary discuss that some suggest the word SIJJIL comes from the Farsi language meaning hard packed clay.

 

Translation of the transliterated words:

falammā: So when

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).

 Amruna: our order/ our implement

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. NA means us.

jaʿalnā: We transformed/ we made/ we flipped

Note: JaAALNA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists or that has not existed yet.  It can also mean providing an attribute or designation to an entity. Conceptually, it takes the meaning of transformation/ designation more often than formation. JaAAaLNA is an action that is completed. It means: the action of forming or transforming/ manipulating the object (AAaLIYAHA= its upper part) by the subject (first person plural).

 

ʿāliyahā: its higher ground/ its upper part

Note: The root is Ain-L-Y and it means above or on top.  AAAaLIYA means higher or upper part of.  HA means her and points to the town or city.

 

Sāfilahā: its lower

Note: the root is S-F-L and it means low. Conceptually it is used to point to being low as location and also being low as in of low standing and so on. SAFILA means the lower part of.  HA means her and points to the city.

wa-amṭarnā: and we rained/ and we brought rain

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.  AMTARNA is derived from the root M-TTA- R and it means rain and it can be extended to anything that comes down from the sky. AMTARNA is an action that is completed. It means: the action of making rain fall happened by the subject (first person plural)

ʿalayhā: on her/ it (the city/ town

ḥijāratan: stones/ rocks

Note: Hajar means stone or rock. The root is HA-J-R and it means to prevent/to make barrier, probably because stones make a good barrier. Derivatives of the root can also mean room/house since the house is the rock of the person.  HIJARATAN means stoneos or rocks or any hard object in this context.

Min: of/ from

Sijjīlin: packed/ full/ dense

Note the roos its S-J-L and in concrete it means well bucket that is full of water.  Conceptually derivatives of this are related to this meaning.  In here SiJJIL means packed / dense/ full according to this context.

manḍūdin:  layered/ repetitive

Note: the root is N-Dhad-D and it means layer on top of layer of something.  In this conctext MANDhOOD can mean stacked on top of each other or repetitive.

 

Salaam all and have a great day

Hussein

11:81

 Salaam all,

11:81

قَالُواْ يٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوۤاْ إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ ٱلْلَّيْلِ وَلاَ يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلاَّ ٱمْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَآ أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ ٱلصُّبْحُ أَلَيْسَ ٱلصُّبْحُ بِقَرِيبٍ

 

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.

 

 Salaam all and have a great day

Hussein