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

11:73

 Salaam all

11:73

 قَالُوۤاْ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ رَحْمَتُ ٱللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ

 

qālū ataʿjabīna min amri l-lahi raḥmatu l-lahi wabarakātuhu ʿalaykum ahla l-bayti innahu ḥamīdun majīdun

 

The Aya says:

They responded: do you find odd what Allah’s decision?! Allah’s mercy and blessings are upon you people of the household.  He is indeed praiseworthy, generously noble.

 

My personal note:

They reminded her of Allah’s ability and at the same time the honor that Allah granted the family of Abraham.

 

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. 

 ataʿjabīna: Do you consider unusual / strange?!

Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times.  ATaAAJABEENA is a question addressed to a female singular.  It means: Do you consider unusual/ strange/odd?!

Min: of/ from

Amri: order of/ implement of

Note: AMRI 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.

 

l-lahi: Allah

raḥmatu: Mercy of/ Grace of

Note: RAHMATU is derived from the root R-Ha-M and it means womb in concrete. This can be extended to all the positive qualities that the womb provides to the fetus. RAHMATU means mercy or grace of.

 

l-lahi: Allah

wabarakātuhu: And His blessings/ including His blessings

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.  BARAKATU is derived from the root B-R-K and it means in concrete when the water is on the ground in a pool, or when the camel is sitting on the ground with his chest touching it. Conceptually, it is used for stability/ anchoring and plentifulness/ bountifulness of good since the water is a source for lots of good. The word is also used in Arabic and Hebrew to mean blessing with all the potential meanings that come with blessing. BARAKATU means blessings of.  HU means Him and points to Allah.

 ʿalaykum: upon you (plural)

Ahla: people of

Note: AHLA 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. AHLA means family of/ entourage of/ people of.

 

l-bayti: the house/ the shelter

Note: the root is B-Y-T and it means to reach the night and BAYT is the place that you spend the night in. It is also used for any structure that can be used for that purpose and for animal dwellings.   ALBAYT means the house or the shelter.  AHLA ALBAYT points to the close family in an idiomatic manner.

Innahu: He indeed

ḥamīdun: Praiseworthy/ one with great attributes

Note: the root is Ha-M-D and it means praise or thanks. According to the understanding of scholars an entity receives HAMD for her actions, words, or just attributes that are praiseworthy.  HAMEEDUN is the one who is praiseworthy or full of great attributes. 

Majīdun: Generously noble

Note: the root is M-J-D and it means nobility and generosity at the same time.  MAJEED is noble and generous at the same time.

 

Salaam all and have a great day

Hussein

11:72

 Salaam all

11:72

قَالَتْ يَٰوَيْلَتَىٰ ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـٰذَا بَعْلِي شَيْخاً إِنَّ هَـٰذَا لَشَيْءٌ عَجِيبٌ 

 

qālat yāwaylatā a-alidu wa-anā ʿajūzun wahādhā baʿlī shaykhan inna hādhā lashayon ʿajībun

 

The Aya says:

She said: “O my, do I deliver while I am less capable and this my husband clearly aged?! This is indeed something unusual”

 

My personal note:

I translated Aaajooz as less capable although it means old but old from the angle of losing capabilities and being aware of it.  I also translated sheikh as showing evidence of aging which is the background of the meaning although it means also old.  This is just to show the nuance of the language.

 

Translation of the transliterated words:

qālat: She said/ she responded

Note: QALAT is derived from the root Qaf-W-L and it means saying in any way possible. QALAT 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 feminine). This, in turn means: She said or she responded/ retorted.

 

Yāwaylatā: Oh My

Note: YA is a calling in a sense.  WAYLATA is derived from the root W-Y-L and it means sadness and suffering and embarrassment or surprise or wonder. WAYLATA means in this context: O My surprise/ wonder.

a-alidu: Do I give birth?! Do I beget a child?!

Note: the root is Note: The root is W-L-D and it means giving birth or conceiving.  A-ALIDU is a question and exclamation at the same time.  It means:  Do I give birth/ concieve/ beget a child?!

wa-anā: while I

ʿajūzun: old/ not in my prime

Note: the root is Ain-J-Z and it means push away. In concrete it is used for pushing the dirt away and so on. Conceptually, it is used for inability or failure as well as for pushing away.  AAaJOOZ means old and it relates to the root as the age of decreased abilities and weakness and so on.  In here beyond the age of conceiving

Wahādhā: and this

baʿlī: my man/ my husband

Note: the root is B-Ain-L and it means the high land that gets water only through rain as opposed to springs or rivers. It is also used for the plants that do not need watering. The word is used for the husband as well. The relationship between those uses is not very clear and it may point to some independence in the husband that he has to be self supporting. BaAALI means man of or husband of min.

Shaykhan: aged/ aging/ clearly old

Note: the root is SH-Y-KH andn it means the one who clearly shows signs of aging in the form of white hair and wrinkles and all sorts of igns of aging.  SHAYKHAN means clearly old

inna hādhā: this indeed

lashayon: something (with emphasis)

Note: LA is for emphasis.  SHAYON the root is SH-Y-Hamza and it means entity for noun and to entity for the action. This means making a non entity become an entity, which also means making what was impossible possible, or what was non existent, existent or what was un-allowed allowed, and so forth.  LASHAYON means a thing or an entity with emphasis.

 

ʿajībun: unusual/ odd/ strange

Note: the root is Ain-J-B and it means unusual or unfamiliar. This is something that is considered an object of admiration and liking at times and fear and strangeness at times.  AAaJEEB means odd and strange and unusual.

 Salaam all and have a great day

Hussein

11:71

 Salaam all

11:71

وَٱمْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِن وَرَآءِ إِسْحَاقَ يَعْقُوبَ

 

wa-im`ra-atuhu qāimatun faḍaḥikat fabasharnāhā bi-is`ḥāqa wamin warāi is`ḥāqa yaʿqūba

The Aya says:

While his wife was standing so she laughed.  So we gave her the glad tidings of Isaac and behind Isaac will be Jacob.

 

My personal note:

Many commentators speculated on why she laughed.  Something in the context made her laugh basically without having to speculate too much.  The Aya is intriguing in letting her know that there will be Isaac, but also reassuring her of further continuity that Isaac will have Jacob.

 

Translation of the transliterated words:

wa-im`ra-atuhu: and/ while his woman/ his wife

Note: WA here is a linker that carries the meaning of and but more like while.  IMRA’ATUHU 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. IMRAATU means woman of or wife of. HU means him and points to Abraham.

Qāimatun: Standing

Note: the root is Qaf-W-M and it means standing upright or standing.  QAIMATUN means standing.

faḍaḥikat: so she laughed

Note: FA means then or therefore or so.  DAHIKAT is derived from the root  Dhad-Ha-K and it means laughing. Some of the concrete uses of the term is the land that brings out the flowers and plants and the cloud that brings the lightning. So, conceptually it covers laughing for good news or happy event. DHAHIKAT is an action that is completed. It means: the action of laughing happened by the subject (third person singular feminine)

Fabasharnāhā: so we gave her the good news/ glad tidings

Note: means then or therefore or so.  BASHARNA is derived from the root Note: the root is B-SH-R and it means the outer skin of people. This is also a sign of beauty and good news in the abstract. BASHARNAHA is an action that is completed.  It means: the action of giving glad tidings to the object (HA=her) happened by the subject (first person plural)

bi-is`ḥāqa: Isaac/ in Isaac/ with Isaac/ of Isaac

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.  BI here gives another object to the action above. ISHAQ is Isaac.

Wamin: and from

Warāi: behind

Note: the root is W-R-W or W-R-Y and it means to be under/behind the skin. The concrete word is WARY and it means abscess in the inside of the body. The word has a conceptual meaning of something hidden or covered or behind and so on so that it is not clearly apparent to be seen right away.  WARAI means behind or perhaps hding after him and so on.

is`ḥāqa: Isaac

yaʿqūba: Jacob

 

Salaam all and have a great day

Hussein