11:61

 Salaam all

11:61

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحاً قَالَ يٰقَوْمِ ٱعْبُدُواْ ٱللَّهَ مَا لَكُمْ مِّنْ إِلَـٰهٍ غَيْرُهُ هُوَ أَنشَأَكُمْ مِّنَ ٱلأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوۤاْ إِلَيْهِ إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ

 

wa-ilā thamūda akhāhum ṣāliḥan qāla yāqawmi uʿ`budū l-laha mā lakum min ilāhin ghayruhu huwa ansha-akum mina l-arḍi wa-is`taʿmarakum fīhā fa-is`taghfirūhu thumma tūbū ilayhi inna rabbī qarībun mujībun

 

The Aya says:

And to Thamud their brother Saleh.  He said: “O my people, worship Alla, there is no Other God for you other than him.  He initiated you from the earth and made you flourish in it.  Therefore, ask his forgiveness then return to Him.  Indeed, ,y nurturing Lord is near, responsive”

 

My personal note:

His message is nearly the same as Huud.  That is because the basic message of all prophets is the worshipping of the one God.  It ends with Allah being near and responsive.  The near part is mainly that Allah is well aware of everything that happens and of our secret thoughts and sayings, not matter the distance.

 

Translation of the transliterated words:

wa-ilā: and to/ towards

thamūda: Thamud (name of a tribe)

Akhāhum: their brother/ their member

Note: the term AKH means brother literally or being someone who shares some common elements with another or just being part of the group. AKHA means brother of/ member of.  HUM means them and points to the tribe.

 ṣāliḥan: Salih (the name of their prophet)

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.

Huwa: He

ansha-akum: initiated you (plural)

Note: ANSHAA is derived from the root N-SH-Hamza and it means the start and progressison of an entity. In concrete usage it is used for the young man or woman and so on where they started and progressed to that stage. ANSHAA is an action that completed. It means: the action of making an object (KUM= plural you) rise or start and progress happened by the subject (third person singular)

Mina: from

l-arḍi: the earth/ the land

Note: ALARDI is derived from the root Hamza-R-Dhad and it means earth or land.  ALARDI is the earth/ the land.

wa-is`taʿmarakum: and made you reside it/ inhabit/ live/ flourish

Note: WA here is for addition.  ISTaAAMARAKUM is derived from the root Ain-M-R and it means to become alive for some length of time.  ISTaAAMARA is an action that is completed.  It means: the action of making live/ reside/ inhabit happened to the object (KUM= plural you) by the subject (third person singular pointing to Allah)

Fīhā: in it/ on it

fa-is`taghfirūhu: So seek his forgiveness/ protective cover

Note: Fa means so or then or therefore.  ISTAGHFIROO is derived from the root GH-F-R or Ghain-F-R and it means covering for protection. The concrete word is the helmet of the fighter. In the Qur’an the usual context is protection from the consequences of poor actions or sins. ISTAGHFIROO is an order or a request addressed to a group.  It means ask or seek protective cover and that is  part of forgiveness (asking protection from the harm of the sin). HU means him and points to Allah

 

Thumma: then

Tūbū: repent/ return

Note: the root is  T-W-B and it means repentance or the ultimate return to GOD. The concrete word that is related is TABOOT and it means coffin which is what takes us to our ultimate return to GOD or repentance. TOOBOO is an order or a request addressed to a group.  It means repent or return.

Ilayhi: to Him/ towards Him

Inna: indeed

Rabbī: My nurturing Lord 

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

Qarībun: near/ very aware

Note: 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.

Mujībun:  responsive

Note: the root is J-W-B and it means response or answer to a question or answer to a request.  MUJEEB means responsive.

Salaam all and have a great day

Hussein

11:60

 Salaam all

11:60

وَأُتْبِعُواْ فِي هَـٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَامَةِ أَلاۤ إِنَّ عَاداً كَفَرُواْ رَبَّهُمْ أَلاَ بُعْداً لِّعَادٍ قَوْمِ هُودٍ

 

wa-ut`biʿū fī hādhihi l-dun`yā laʿnatan wayawma l-qiyāmati alā inna ʿādan kafarū rabbahum alā buʿ`dan liʿādin qawmi hūdin

 

The Aya says:

And they were followed in this life a snub and also on the day of Judgement.  Indeed the people of aAAD rejected their nurturing Lord.  Indeed, banishment to aAAd the people of Huud.

 

My personal note:

The Aya brings up that they deserved to be snubbed and banished from Allah’e mercy and that is the consequence of their arrogance and rejection.

 

Translation of the transliterated words:

wa-ut`biʿū: and was made to pursue them

Note: Wa here for initiation of a related sentence to what preceded. UTBiOO is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps. UTBiOO is an action that is completed. It means: the action of being followed and in this context followed as in being chased or pursued happened to the object (third person plural pointing to the people of aAAD) by an undeclared subject.

 

Fī: in

Hādhihi: this

l-dun`yā: the near/ the nearer/ this life

Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near.   ALDDUNYA is also this life that we are living.  ALHAYATI ALDDUNYA means this life.

 laʿnatan: curse/ banishment/ snub

Note: the root is L-Ain-N and it means distancing or expelling. It is used to mean curse in the form of distancing or expelling from nearness or mercy. The concrete word is scarecrow because it keeps away or at a distance the undesirable birds from the field.  LaAANATAN is the curse of or the expelling of.

 

Wayawma: and day of

Note: WA here is for contrast with the previous word or words.  YAWMA is derived from the root Y-W-M and it means day or a full time cycle. YAWMA means a day or a time cycle when.

l-qiyāmati: the standing/ the rising/ the judgment

Note: the root is Qaf-W-M and it means standing upright or standing. ALQIYAMA means the rising to stand up or the standing.  YAWMA ALQIYAMATI is the day of judgement because it is when we rise from the dead to stand in front of Allah.

 

alā inna: Indeed

ʿādan: aAAD (the trice, nation)

Kafarū: rejected/ neglected

Note: the root is K-F-R and it means cover or bury in the ground, as in put the seed in the ground and cover it.  This is then used conceptually for many purposes as in discarding and rejecting as well as burying.  KAFAROO is an action that is completed.  It means: the action of rejection happened by the subject (third person plural).

 

rabbahum: their lord’s/ Their nurturing lord’s

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.  HUM means them.

 Alā: indeed

buʿ`dan: distancing/ farthering away

Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after.  DuAADAN means farthering away or distancing.

 

liʿādin: To aAAD

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.

Hūdin: Huud

 

Salaam all and have a great day

Hussein

11:59

 Salaam all

11:59

وَتِلْكَ عَادٌ جَحَدُواْ بِآيَاتِ رَبِّهِمْ وَعَصَوْاْ رُسُلَهُ وَٱتَّبَعُوۤاْ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ

 

watil`ka ʿādun jaḥadū biāyāti rabbihim waʿaṣaw rusulahu wa-ittabaʿū amra kulli jabbārin ʿanīdin

The Aya says:

And that is aAAD, they disdained the signs of their nurturing Lordm ad they disobeyed his messengers and followed the dictates of every closed minded tyrant

 

My personal note:

It is a message to all of us to not disdain the truth even if it is not what we aim for and never to follow, at least willingly, the closed minded tyrants for they will lead us to bad outcomes.

 

Translation of the transliterated words:

watil`ka: and that

ʿādun: aAAD (the name of the group)

jaḥadū: disdained/ rejected

Note: the root is J-HA-D and it means whenever the crop is very poor or the good of any entity is scarce. Conceptually it is used for someone who denies the truth while knowing that it is truth or who looks at truth with disdain. JAHADOO is an action that is completed. It means the action of denying the truth while knowing that it is truth happened by the subject

Biāyāti: by signs of/ in signs of

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 sentence it signifies an object of the previous action.  AYATI is derived from the root Hamza-Y-H and it means sign. AYATI means signs of and in the context of the Qur’an it points to the sentences and statements.   

 Rabbihim: their lord’s/ Their nurturing lord’s

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.  HIM means them.

 waʿaṣaw: and they disobeyed/ including they disobeyed

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.  aAASAW is derived from the root Ain-Sad-Y or Ain-sad-w and it means to go against order/to resist an order, for the verb and the action for the noun. The concrete word is Stick and Staff. The relationship to the above abstract meaning is the fact that the Stick is rigid and unbending, as well as the fact the Stick got detached from the tree. AAaSAW is an action that is completed. It means: the action of disobeying the object (Rusulahi= his messengers/ envoy) happened by the subject (third person plural). 

 

Rusulahu: His messengers/ his envoys

Note: RUSULAHU 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. RUSULA 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. HU means Him and points to Allah.

 

wa-ittabaʿū: and they joined and followed

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.  ITTABaOO is derived from the root T-B-Ain and it means following footsteps or join and follow footsteps.  ITTABaOO is an is an action that is completed.  It means the action of joining and following happened by the subject (third person plural)

 

Amra: order/ dictate

Note: AMRA is derived from the root Hamza-M-R and it means ordering something and the implementation of it.  AMRA is the order or the implementation of His or both at the same time.  In this context, it points to the dictates being followed

 

Kulli: every

Note: KULLI 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. KULLI means every, or each.

 Jabbārin: tyrant/ hegemon

Note: the root is J-B-R and it means in concrete fixing a broken bone. Conceptually it is used to point to exerting force that can break or fix a broken bone and so on. Conceptually it points to a dominant power or hegemon. And that is often is mostly a tyrant for humans.  One of the names of Allah is JABBAR in the meaning of dominant power, fixing the broken and supporting the week but for Allah it cannot be understood as Tyrant because His other attributes of mercy, kind loving and caring and so on. Prevent that understanding of the term.

ʿanīdin:  closed minded/ stubborn/ contrarian

Note: the root is Ain-N-D and it means the one who knows the truth but still does otherwise.  It carries the meaning of stubbornness and being contrarian.  In this context being a hegemon and a closed minded contrarian is a bad combination.

 

Salaam all and have a great day

Hussein

11:58

 Salaam all

11:58

 وَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا هُوداً وَٱلَّذِينَ آمَنُواْ مَعَهُ بِرَحْمَةٍ مِّنَّا وَنَجَّيْنَاهُمْ مِّنْ عَذَابٍ غَلِيظٍ

 

walammā jāa amrunā najjaynā hūdan wa-alladhīna āmanū maʿahu biraḥmatin minnā wanajjaynāhum min ʿadhābin ghalīẓin

 

The Aya says:

And when our order came, We saved Huud and those who attained faith with him by mercy from and we saved them from tough suffering.

 

My personal note:

The message continues that Allah and His followers always wins in the big picture over His enemies. 

 

Translation of the transliterated words:

walammā: and 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.

 Najjaynā: We saved

Note: NAJJAYNA is derived from the root N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. NJJAYNA is an action that is completed. It means: the action of saving or rescuing or making the object (HUUDAN= Huud) slip out of a tight situation happened by the subject (first person plural).

Hūdan: Huud

wa-alladhīna: and those who

āmanū: attained faith/ safety

Note: the root is Hamza-M-N and it means safe or safety. AMANOO is an action that is derived from the root and that is completed. It means: the action of making the object (not mentioned and therefore the subject and the object can be the same entity here) become safe happened by the subject (third person plural). So, it ends up meaning: they made themselves safe.

 maʿahu: with him

biraḥmatin: through mercy/ grace

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 in the context points to tool or causation. RAHMATIN 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. RAHMATIN means mercy or grace of. 

 Minnā: from US 

wanajjaynāhum: and We saved them/ including We saved them

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.  NAJJAYNAHUM is derived from the root N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. NJJAYNA is an action that is completed. It means: the action of saving or rescuing or making the object (HUM=them) slip out of a tight situation happened by the subject (first person plural).

Min: from

ʿadhābin: suffering/ torture/ hardship

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

 

ghalīẓin:  thick/ tough

Note: the root is Ghain- L-THA and it means thick or hard in a conceptual manner. The meaning becomes specific by the context of the sentence.  GHALEETH here means thick with the picture of toughness and so on.

Salaam all and have a great day

Hussein 

11:57

 Salaam all

11:57

فَإِن تَوَلَّوْاْ فَقَدْ أَبْلَغْتُكُمْ مَّآ أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّي قَوْماً غَيْرَكُمْ وَلاَ تَضُرُّونَهُ شَيْئاً إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ 

fa-in tawallaw faqad ablaghtukum mā ur`sil`tu bihi ilaykum wayastakhlifu rabbī qawman ghayrakum walā taḍurrūnahu shayan inna rabbī ʿalā kulli shayin ḥafīẓun

 

The Aya says:

So if you (plural) ignore then I have delivered clearly to you what I was sent to you for, and my nurturing lord will replace you by other people and you will not cause him any harm.  Indeed, my nurturing lord is upon everything thing aware.

 

My personal note:

Here, Huud is letting them know of him doing his job and the rest on them.  He reminds them that Allah will replace them with others.  That Allah is not only aware of all that happens.

 

Translation of the transliterated words:

fa-in: So if

tawallaw: you (plural) turn away/ ignore/ reject

Note: the root is W-L-Y and it means direction or following direction with some guarantee. It comes close to guardian and protégé relationship where the protégé follows the guardians leadership and the leader protects them.  TAWALLAW is an action that is being completed or will be completed.  It means: the action of following own direction is happening or will be happening by the subject (second person plural).  In this context it points to following a direction other than the path of Allah.

 Faqad: So

Ablaghtukum: I have delivered to you (plural)/ I informed you/ I communicated clearly to you).

Note: the root is B-L-GHain and it means in concrete a child that became adult and therefore reached maturity. conceptually, it is used for language that is mature and clear as well as for anything that reached it’s intended design. ABLAGHTU is an action that is completed.  It means: the action of delivering or communicating to the object (KUM= plural you) happened by the subject (first person singular)

Mā: what

ur`sil`tu: I was sent/ I was envoyed

Note: the root is 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. URSILTU is an action that is completed.  It means: the action of sending the object (first person singular) Happened by an undeclared subject.

 

Bihi: of it/ in him/ with

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.  HI means Him or it and it points to the message of monotheism. 

 Ilaykum: to you (plural)/ towards you

Wayastakhlifu: and He moves to replace/ he moves to bring after

Note: WA here is for continuing the discussion.  YASTAKHLIFU is derived from the root KH-L-F and it means behind in time or place or any other plane of thought. For time, it takes the meaning of what happens after or the future. YASTAKHLIU is an action that is happening or will be happening.  It means that action of replacing or putting after an object (not mentioned but pointing to his people) by another object (Qawman= a people) is happening or will be happening by the subject (Rabbi=my nurturing Lord).

 

Rabbī: my nurturing Lord

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

 Qawman: a people/ a group

Note:  QAWMAN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMAN 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.

 Ghayrakum: other than you

Note: the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRA means different or other than.  KUM means plural you.

 

Walā: and not/ while not

taḍurrūnahu: you cause him harm/ you harm him

Note:   TADURRUNA is derived from the root Dhad-R-R and it means to harm or opposite of benefit. Concrete word is DAREER and it means blind person or a person that is afflicted with weakness and illness. Conceptually, it covers any kind of significant harm or affliction. TADURRUNA is an action that is happening or will be happening.  It means: the action of harming the object (HU= HIM point to Allah) is happening or will be happening by the subject (second person plural)

 

Shayan: a thing/ in any way

Note: 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.  SHAYAN means a thing or an entity.

 

Inna: indeed 

Rabbī: my nurturing Lord

Note: Rabbī 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.   Rabbī is nurturing Lord of mine/ my nurturing Lord. 

 ʿalā: upon

Kulli: every

Note: KULLI 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. KULLI means every, or each.

 Shayin: thing

Note: 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.  SHAYIN means a thing or an entity.

 

ḥafīẓun: aware/protecting/ maintaining

Note: the root is Ha-F-THa and it means preservation and protection, and within that concept, also maintenance and upkeep. HAFITHUN in this context carries a wide range of meanings including protection, awareness of what is going on and upkeep.

 

Salaam all and have a great day

Hussein