Salaam all
11:62
qālū yāṣāliḥu qad kunta fīnā marjuwwan qabla hādhā atanhānā an naʿbuda mā yaʿbudu ābāunā wa-innanā lafī shakkin mimmā tadʿūnā ilayhi murībin
The Aya says:
They responded: “O Saleh, you used to be
well sought after amongst us before this.
Are you asking us not to worship what our ancestors worship?! While we
are in disconcerting doubt about what you are urging us”
My personal note:
They acknowledge that he had a well
regarded status until this issue and instead of taking him seriously because of
his level headed track record, they are rejecting him because he ia asking them
to leave an obsolete tradition.
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.
yāṣāliḥu: O Saleh
qad: initiation
of a statement.
Kunta: you (plural)were/ you
happened to be
Note: It is derived from the root K-W-N
and it means being. KUNTA is an action
that is completed that is derived from the root. It means: the action of being
happened by the subject (second personal singular).
Fīnā: in us/ amongst us
Marjuwwan: admired/ desired/ sought after/ well regarded
Note: MARJUWWAN is derived from the root R-J-Y or R-J-W and
it means edge of something or it’s side. The term crosses many planes and in
time, it gives the edge of time and that is understood as postponement. For
place it means the boundary or edge of that place and for other things or
entities, it gives the feeling of edge of hope and worry at the same time. MARJUWWAN in this context points to someone
desired/sought after/ admired.
Qabla: before
Note:
the root Qaf-B-L and it means front. This is then carried in time or space or
any plain of thought. If it is in time, then front means before, while place
would be in front. It is used to mean acceptance and reception since we receive
and accept using our fronts. QABLA here is front in time and that is before.
Hādhā: this one (his message)
Atanhānā: Do you forbid us? Do you ask us to desist?
Note:
the root is N-H-Y and it means stopping or ending or desisting. This then takes
different form according to the plane of thought of the sentence. ATANHANA is a
question about an action that is being completed or will be completed. It
means: Are you asking us to desist or cease?!
An: that/
to
naʿbuda: We worship/we humble
ourselves to
Note: NaAABUDA 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. NaAABDUDA is
an action that is happening or will be happening. It means: the action of worshipping or
humbling oneself is happening or will be happening by the subject (first person
plural)
Mā: What
yaʿbudu: worship
Note: YaAABUDU 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. YaAABDUDU is
an action that is happening or will be happening. It means: the action of worshipping or
humbling oneself is happening or will be happening by the subject (third person
plural)
Ābāunā: our parents/ our ancestors
wa-innanā: and we/ while we
lafī: in
Shakkin:
doubt/ confusion
Note:
the root is SH-K-K and it means in concrete when the spear had pinned an
entity. Conceptually, it is used for whenever an entity enters another, as in
the work with the needle and thread and so on. It is also used for doubt and
lack of certainty. This could be related to the concrete because the doubt is
the result of dealing with interwoven issues or that it interlinks too many
things together which end up in confusion and doubt or perhaps because the needle
prick is irritating. SHAKKIN, in this context is confusion and doubt.
Mimmā: from what/of what
tadʿūnā: your calling us/ your inviting us/ your urging us
Note:
the root is D-Ain-Y or D-Ain-W and it means calling as in calling someone for
help or otherwise. TADAAuNA is an action that is being completed or will be
completed in response to the conditional.
It means: the action of calling or supplicating to the object (NA=Us) is
happening or will be happening by the subject (second person singular ).
Ilayhi: to him/ it/ towards
Murībin: disturbing/
disconcerting/ shaking confidence
Note:
MUREEBIN is derived from the root R-Y-B and it means doubt mixed with
disturbance or suspecting badness and therefore points to loss of credibility
in a matter or person and so on. One concrete word is RAIB and is used for the
milk when it is made into butter because it needs lots of shaking
movements. MUREEB is disturbing and disconcerting.
Hussein
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