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

11:56

 Salaam all

11:56

إِنِّي تَوَكَّلْتُ عَلَى ٱللَّهِ رَبِّي وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

 

innī tawakkaltu ʿalā l-lahi rabbī warabbikum mā min dābbatin illā huwa ākhidhun bināṣiyatihā inna rabbī ʿalā ṣirāṭin mus`taqīmin

 

The Aya says:

I delegated my outcome to Allah, my nurturing Lord and your nurturing Lord.  There is nothing that walks the earth except that He holds her forehead.  Indeed, my nurturing Lord is on a straight path.

 

My personal note:

Huud here continues his discussion with the people and explains in a sense why he did not want them to give him reprieve.  Basically he does not need them because he delegated this outcome to Allah.  The statement “There is no entity walking the earth except that He holds her forehead” Carries many meanings.  It carries the meaning that He is aware of all that is on earth including birds and fish and so on.  It also includes that Nothing bad or good will happen to us if Allah does not allow it to happen.  And whatever He allows to happen happens for some reason in Hsis wisdom.

 

Translation of the transliterated words:

innī: I

tawakkaltu: I delegated/ I entrusted the outcome

Note: the root is W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor. TATAWAKKALTU is an action that is completed. It means: the action of entrusting oneself or delegating personal matters happened by the subject (first person singular).  The end of My lord is on a straight path assures them that Allah does what is most righteous.

 

Translation of the transliterated words:

 ʿalā: upon

l-lahi: Allah

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. 

 warabbikum: and your nurturing lord

Note:  WA here is for starting a contrasting sentence.  RABBUKA 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.   RABBU is nurturing Lord of.  KUM means plural you.

 Mā: not/ there is not

Min: of / from

Dābbatin: creature that walks on eart/ walking entity

Note: the root is D-B-B and it means when the entity moves in or on the earth lightly or according to it’s appropriate pace.  DABBATIN is a creature that moves.

 

Illā: except/ if not

Huwa: He

Ākhidhun: taking/ holding

Note: AKHITHUN is derived from the root Hamza-KH-TH and it means taking. AKHITHUN means taking or holding.

bināṣiyatihā: by her forehead/ by her direction

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.  NASIYATIHA is derived from the roo N-Sad-Y ot N-Sad-W and it means the forehead or where the hair meet the face on the upper face.  NASIYATI means forehead of.  HA means her.  This can signify direction or movement and so on.

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/ on

ṣirāṭin: a path

Note: the root is Sad-R-TTa and means path or road. SIRATIN means path.

mus`taqīmin: made straight/ straightened/ Straight
Note: the root is Qaf-W-M and it means standing upright or standing. The upright can be in all planes of position and for a horizontal dimension it means straight. MUSTAQEEMIN is a derivative word that means was made upright or was made straight.

 

 Salaam all and have a great day

Hussein